Divine, And Moral Speculations in Metrical Numbers, Upon Various Subjects ::

Divine, And Moral Speculations in Metrical Numbers, Upon Various Subjects

By Doctor R. Aylet

Aylett, Robert (1583-1655?)

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To the Right Honourable HENRY LORD MARQUESSE OF Dorchester:

And his Incomparable LADY.

To whom should I these fancies dedicate,
When I made truce with thoughts of vanity,
But to your Noble selfe, and Princely Mate,
Whose soules are so espouz'd to Piety?
Now, in such verdant yeers, when most apply
Themselves to gaudy garbs, and worlds delight,
Lo, your brave mindes do soare a pitch more high,
To seek your Maker and Celestial light;
And few there are who make that way a loftier flight.

My Lord,

Mat. Paris in Hen. 3.

I could produce (could it augment your fame,)
A Noble Counsellour in former dayes,
That was of your own Lignage, Blood and Name,
Whoby the light of Heavens clear cristal rayes
His Prince did guide (to his eternal praise.)
The King was glad to hear what he propounded,
Whereby he shunn'd those rockie dangerous wayes,
Which all the Christian world might have confounded,
No Musick sweeter then good counsel ever sounded.

He was another Joseph to this land,
Who by his Prudence did his Lord advise
To passe that Charter under seal and hand,
Which props the Priest and peoples liberties;
(The peoples hearts are Kings best treasuries,)
The marks and bounds to terminate each Section,
From all encroachment which that Grant denies,
For where I pay my tribute and subjection,
I challenge may my life's and livelihoods protection.

I spare, Illustrious Lord, the application;
Do but the sorename change, the storie's thine,
Who art the brightest glory of this Nation
In search of knowledge Humane and Divine,
Be pleas'd as Sol, when he begins to shine,
All foggs and mists from hills and valleys chaseth,
To countenance these gentle Songs of mine,

Sweet Israels Singer sate among the Graces,
The wiseman after all his travels Hymen paceth.

A Vote.

With outward store God grant you inward peace,
In mutual love to spend long lasting dayes;
It is the course both Heaven and Earth to please,
Who will you blesse in all your works and wayes,
(Good wives their Husbands House and Honor raise,)
Provide true Jonathans to be their friend.
And now your Votary most humbly prayes,
That God may children like the Parents send,
And to the utmost point of time your noble line extend.

So prayeth the Humblest of your Servants, ROBERT AYLET.

To the Noble Author of these Poems.

Books are as Pourtraicts of the Inward man,
They are true Limmers of his minde, nor can
The Pencil draw the Face more perfectly,
Then doth the Pen the Fancie, as we see
In this choice Piece of yours, which doth display
The motions of your soul, and many a ray
Of Piety and Vertue, which do shine
Through the whole book in every page and line.
This work is like your Statue cut in brasse,
Which may with Time it self for durance clash.

R. Beaumont. Bart.

To his worthily Honoured Friend Doctor Aylet, one of the Masters of the High Court of Chancery.

Though the Castalian Dames, (and all the rest,
Of Women kinde) love youthful spirits best,
Yet I have known them oftentimes inspire
Autumnal braines with heats of Enthean fire;
Nay, 'tis observ'd in those whom Phœbus loves
The more the sense impaires, the soul improves,
He darts on aged trees so bright a stroak,
As on the Stander of a lustie Oke.

SIR,

This work of yours, this Mirrour of your minde
Is a clear proof hereof, wherein I finde
Your Autumne, Spring, and Summer still the same,
Your Evening, Morn and Noon have the like flame
Of Apollinean fire in such degree
May melt the Readers into Poesie.
Your Fancie with the leaf doth neither fall,
Nor fade, but still is sappy, streight and tall.

Here are no whimsies, or strong lines that swell,
And more of garlick then the lamp do smell;
Such as those rambling Rimers use to vent,
Who raise their Muse on Stilts, and not content
To tread on earth do mount so high a stair,
That their conceits prove non-sense, froth and air,

Here's no such stuffe, but substance and pure sense;
Sound Rules and Precepts may be cull'd out hence.

Your Quadrants symphonize with Pybrachs strains,
As if his soul were transient in your brains:
Your smooth just cadencies, and gentle verse,
Suit with the pious matter you rehearse,
As all will judge who have their brains well knit,
And do not love extravagance of wit.
If such your Readers be, you need not flie
From any sentence to the Chancery.

Jam. Howell.

To the most worthy Authour.

Well fare your active soul, that thus you can
Dispense with so much businesse, to scan
Divine and moral vertues, and besides
Visit that Mount whence Aganippe glides,
Which They do seldom use, whose ravell'd wit
On knotty cases of the Law doth sit.

I do admire your temper, minde and vein,
The constancy of your inventive brain,
Variety of matter, your choice theames,
And method, still avoiding all extreams.

Thus have you made a Purchase (of a Name,)
Not subject to be sequestred, your Fame
And Fancy need not feare, or rust, or moth,
Or plundrings of the times, I'le take my Oath.

W. Martin. E. Aur.

THE SONG OF SONGS Which was Solomons.

The Argument.

My Muse, that whilome swayd by lust of youth,
Did spend her strength in idle wanton toys,
Now views her vanity with mickle ruth,
And as awak'd doth seek for solid joys,
Such as the Spouse for aye in Heav'n enjoys;
This is the cause why she so much doth long,
His grace implor'd who in a mighty noise

Act. 2. 3.

Appear'd in cloven tongues; to teach my tongue
To sing these sacred mysteries, this Solomons song.

Chap. I.

The Churches Love to Christ she doth defend,
And clear her self from all indignity:
She cals her Spouse, who shews what way to tend
They both delight in sweet community.

Church.
With kisses of thy mouth do thou me kisse:
Thy Love is better unto me then Wine,
Thine ointments savour good and pleasant is,
A sweet perfume is that blest Name of thine,
Therefore the Maids all in thy Love combine.
Oh draw me, and we after thee will run,
If to thy treasures thou our hearts incline,
We will rejoyce, and in that joy begun
We will recount thy Loves with all that errors shun:

Scorn me not (Sions Nymphs) though I seem brown,
For I am fair and comely as a Rose.
I (till Suns scorching beams on me did frown)
Was like those thas in Solomons tents repose.
My Mothers sons my beauty did expose
To Suns hot beams and raging me abjected,
So did they me a baser way dispose
To keep strange Vineyards not to be respected,
Whil'st mine (ay me) lay unmanur'd and quite neglected.

Oh tell me where, thou whom my soul doth love
Thou feed'st thy Sheep, & rests them at noon day,
For why alas should I a stragler prove,
And feed my Flocks with them that go astray?

Christ.

Fairest of maids, since thou know'st not the way
Tread not in steps that into errors move;
But leade thou forth thy Kids to leap and play
Upon the hills the Shepheards tents above,
To Pharaohs Host and Charets I compare my Love.

Thy comely cheek's are deckt with orient stones,
Thine Iv'ry neck with spangles all is graced,
Yet will we make thee far more precious ones
Of gold and silver jointly enterlaced.

Church.

When as my King is at the table placed,
He sends forth smels most odoriferous:
By night he's like a bunch of Myrrhe embraced
My Love is like a Cypresse-berry'd bush,
Which in the gardens of Engedi men do crush.

Christ.
Fair is my Love, behold my Love is fair,
Thine eyes are like the eyes of turtle dove,

Church.
And my beloved is most debonair,
Pleasant and fruitfull flourishing in love:
Our house with Cedars all is feel'd above,
And all our walks are planted like a Cypresse grove.

Chap. II.

Their mutuall commendation and their Feast:
His fainting Spouse with love Christ dos refresh;
He cals her foroh to Gardens neatly drest,
The Church doth Faith and Hope in him professe.

Church.
I am the field-Rose and the Lilly white,
Ev'n as a Lilly which the thorns do throng,

Christ.
So is my Love amongst the daughters dight:

Church.
And as an Apple tree the woods among,
So's my belov'd mongst men. Oh how I long
Under his pleasing shadow to abide!
His fruit delightfull is unto my tongue,
He sets me at the banquet by his side,
And with sweet love as with a banner me doth guide.

Stay me with flagons, comfort me with smels
Of fragrant Apples, I am sick of love,
His right arm with embracements me compels;
About my neck he doth his left hand move.
O Daughters of Jerusalem above
I charge you by the Roes and champain hind,
You stir not to displease or wake my love:
I hear his voice, behold he comes behind,
And leaps and skips or're hils and mountains like the wind.

Like pleasant Roe, and like a youthfull Hart,
Is my belov'd: he stands behinde the wall,
And from the window beams of love doth dart:
See through the lattice he to me doth call,
Oh come my love (the fairest of them all)
The Winter's past, the Summer is at hand,

Christ.

The Birds do chip, the rain doth cease to fall,
The earth embellisht all with flowers doth stand,
And eke the turtles voice is sounded in our land;

The Fig-tree putteth forth her blossomes green,
The tender blooming Vines do sweetly smell,
Arise my love, the fairest to be seen,
My Dove, that in the cliffs of Rocks dost dwell:
Come from the secret corners of thy Cell,
Thy sweetest countenance to me unfold,
And let me hear thy voice that sounds so well.
Thy voice is pleasanter then can be told,
And eke thy countenance most comely to behold.

Take Foxes, little Foxes, which the Vine
Do spoil, the Vines that tender Grapes do bear,

Church.

I am my well-beloved's and he is mine,
Alone amongst the Lillies feed my dear,
Until the shadows fly and day appear.
Turn my belov'd, and be thou like the Roe,
And Hart, that on the Mountains here and there,
Like youthful Harts that in Mount Bether go,
And like the Hinds and Roes that there make goodly show.

Chap. III.

The Church her Spouse in bed doth seak, not finde;
She doth arise, and seeks him in broad waies;
The Watchmen asks: At length with joy of minde,
She findes him out, and glories in his praise.

Church.
By silent night as in my bed I lay,
I sought to finde him whom my soul doth love;
I sought indeed, but could not finde that way:
I said then, I will rise now, and go prove,
If I can finde him whom my soul doth love,
About the City, streets, and broad waies round:
But all in vain my labour lost I prove,
The Watchmen that do walk the streets me found,
I askt, Saw you not him whose love my soul doth wound?

It was but little that I from them past,
But I did finde him whom so long I sought:
I would not let him go but held him fast,
Until him to my Mothers house I wrought,
And to her Chamber that conceiv'd me brought:

Christ.

Oh Daughters of that City, Prince of Peace,
I charge you drive out youf fair Flocks so soft,
Your Harts and Hindes, that they do not disease,
Nor my belov'd awake until her self do please.

Behold, who's she that from the Wildernesse
(Like cloudy pillars of sweet smoke) ascends
Perfum'd with Incense, Myrrh, and Aloes,
And all the Spices which the Merchant lends?

Church.

See Solomon his bed, which to defend,
Full sixty valiant men by night at hand,
Most valiant men that Israel can send,
Each with his sword girt on his thigh doth stand,
All expert men as ever were in any land.

King Solomon made a Throne of Libane wood,
Whose Pillars silver and whose seat was gold,
The covering purple, floor, whereon they stood,
All pav'd with choicest loves and stories old,
Which Daughters of Jerusalem had told,
With cunning needles; Sions Nymphs, I say,
Come forth, and your King Solomon behold,
Crown'd with the Crown, which for his marriage day
His Mother made, a day of joy, of sport, and play.

Chap. IV.

Christ here the Graces of his Church commends,
His ravisht heart with love to her doth show;
Into his Garden he invites his friends,
Where in abundance all delights do flow.

Christ.
How fair art thou my Love! behold, how fair!
Within thy locks, thy Doves eyes shine most clear:
Like to a flock of Goats is thy fine Hair,
That from the Mount of Gilead appear:
Thy Teeth be like a flock of sheep, that are
Ev'n shorn, which from their washing up do come
And ev'ry one amongst them twins do bear,
Amongst them barren (lo) there is not one,
Thy lips like scarlet Ribband round about thē shone

Thy speech is comely, and thy Temples are
Within thy locks like a Pomegranate side:
Thy neck like Tow'r that David up did rear,
On which a thousand shields do hang beside,
(All shields of mighty men in arms well tri'd:)
Thy Brests are like two twinling Roes close by,
Feeding on Lillies neer the River side;
Until the day appears and shadows fly
In Hils of Myrrh and Mounts of Incense let me lie.

Christ.
Thou art all fair (my Love) in thee's no spot;
Then come with me (my dear) from Lebanon:
My Spouse, from Lebanon why cam'st thou not?
And from the top of Amana look on
The top of Shenir and the Hill Hermon,
From Lions Dens, and from the Leopards Hill,
Thou ravisht hath mine heaat, my lovely One,
One look from thee with joy my heart doth fill,
Thy neck in golden chains ev'n through my heart doth thrill.

Christ.
My Spouse, my Sister, how fair is my Love!
Oh how much better are thy breasts then wine!
The savour of thine ointments is above
All Spice; and from thy Lips drops hony fine,
Honey and milk under thy tongue combine,
And all thy garments smell like Lebanon,
A fenced Garden is my Spouse, a Vine,
A Spring shut up, a Well seal'd with a stone,
Her plants are Spiknards, Saffron, Camphire, Cinamon.

All pleasant fruit, Spikenard, and Calamus,
There trees of Incense, Myrrh, and Aloes dwell,
With all the spice most odoriferous.
My Love's a Spring of Gardens and a Well
Of Living Waters that from Lebanon fell.
Awake thou North-winde, come thou South, and blow

Church.

Upon my Garden, and her plants compell
In plenty to my best belov'd to flow,
When he to eat his precious fruits doth thither go.

Christ.

I to my Garden now behold am come,
My dearest Spouse, my Sister, and my Love,
I eat mine Hony with my Hony-comb,
My Myrrh, and Spice, I up together gove:
I drink most pleasant wine as sweet as love
Mingled with milk; Oh milk and honey dear!
My friends of all my Wine, Fruit, Spices, prove:
Oh, eat and drink, I say, and make good chear,
Yea, drink abundantly, O my Belov'd, my Dear.

Chap. V.

Christ doth his Church out of her slumber wake,
Her sloth doth turn her heart to mickle woe:
She suffers persecution for his sake;
And to her Maids describes from top to toe.

Church.
By night I slept, but ah mine heart did wake,
When (lo) I heard the voice of Him I love;

Christ.
He knockt, and call'd, Open to me my Make,
My love, my Undefiled, and my Dove:
My head is moist with dew from Heav'n above:
The night with droppings all my locks doth soil,

Church.
My coat is off; how should I on it prove?
My feet are wash'd, how should I them defile?
Yet seeing's hād within the door, my heart did smile.

I rose to open then to my belov'd,
And (lo) the Myrrh did down mine hands distill,
Sweet swelling Myrrhe which when his hand now mov'd
The bars the handles of the lock did fill;
I open'd then to my belov'd at will,
But my Beloved had himself withdrawn,
My love was gone, my heart grew faint and ill,
I sought him but alas I sought in vain;
I cal'd him, but no answer gave he me again.

The Watchmen that about the City went,
Me found and smote, and sorely wounded me,
The Keepers of the wals my veil off rent.
O Daughters of Jerusalem that be,
I charge you if you my beloved see,
To tell him how that I am sick of love.

Daugh.
What's thy belov'd? fairest of Maids, what's he,
For whom such questions thou to us dost move?
Tell us what's thy belov'd other belov'ds above?

Church.
Ruddy and white is my beloved one,
The chiefest of ten thousand: Of fine gold
His head is; and his locks are bushy grown,
Black as a Rav'n; His eyes (if you behold)
Are like Doves eyes, which by the brooks do fold:
Their feathers washt in milk, and fitted neat;
His cheeks spice-beds, sweet as the Marigold;
His lips like Lillies moist, with Myrrhe all wet;
His hands are like gold rings, with stones of Berill set.

His belly is bright Ivory, in-laid
With Saphires blew; and his fair legs, whereon
He stands, like marble pillars, upright staid
By golden sockets, and like Lebanon
His face: and fair as Cedars thereupon.
His mouth (behold) most comely is and sweet;
He is the loveliest One that can be shown.
Thus my belov'd is known: if you him meet,
O Daughters of Jerusalem him fairly greet.

Chap. VI.

The Church her hope doth to her Maidens clear:
Her Spouse is ravisht with her glorious sight;
Before the Queens and all doth her prefer,
And likens her unto two Armies bright.

Daugh.
Fairest of Women, whither is he gone?
Where did he turn, that we may seek with thee?

Church.
Into his Garden my Belov'd alone
Descended is to's beds of spicery;
In his delightfull Gardens feedeth he,
And gathereth Lillies beautifull and young.
I my beloved's am, and he to me
Beloved only is; for him I long;
Behold I see him feed the Lillies fair among.

Christ.
My Love thou art as Tirza beautifull;
And as Jerusalem comely and gay;
Like army fair with banners, terrible;
Thine eyes have overcome me: Turn away;
Thine hair is like a flock of Goats that stray
Upon Mount Gilead, and thy teeth are grown
Like to a flock of Ewes which make their way
Up from their washing place: by every one
Are twins, & lo, amongst thē barren there are none.

Thy comely cheeks within thy locks appear
Ruddy and white like a Pomegranate side:
Queens sixty, fourscore Concubines there were,
And Virgins without number, which did ride
About my Love, my undefil'd, my Bride;
Yet her, the Mothers only happinesse,
The choice of all her Mother bare beside,
Whenas the Daughters saw, they praise and bless;
And all the Queens and Concubines could do no less.

Who is't that looks like Morn, fair as the Moon?
Cleer as the Sun, as banners terrible?
When I to view my pruned Gardens come,
Fruits, valleys, Vines, all budding beautifull;
The Pomegranate that beareth fair and full
My soul unwares me on the Chariot pight,
Of people unto me most dutifull:
Return, return, let's see the Shulamite;
Return, what will you see? she's like two Armies bright.

Chap. VII.

The Churches comely graces are descri'd:
She doth professe her Faith, Love, and Desire;
And shews how to the marriage of the Bride,
All things that are in heav'n and earth conspire.

Christ.
How comely are thy feet within thy shoes!
(O Princes Daughter) junctures of thy thighs
Like jewels are, which cunning hands did close:
Thy navell like a goblet round replies,
I want no liquor, and thy belly lies
Like to a heap of wheat with lillies dight:
Thy breasts Roe-twins: like tow'r of Ivory's
Thy neck; thine eyes like pools in Hesbon bright;
Thy nose like Lebanons tow'r that towards Damascus light:

Thine head's like Carmel; with thy purple hair,
Ev'n Kings within their galleries are bound:
How pleasant art thou! for delights how fair!
Thy Stature's like a Palm-tree streight frō groūd:
Thy brests of grapes are like to clusters round,
I said I would into the Palm-tree climbe,
And prune the boughs which there amiss I found:
Thy breasts are like the clusters of the Vine:
The odour of thy nose is like sweet

Apples.

sops in wine.

Thy palate is like wines of sweetest smell.
Which down the throat go pleasantly and sweet,
Causing the lips that drink thereof to tell
Tales in their sleep. I my belov'd do greet,

Church.

And his free love with true affection meet.
Let's to the fields, and lodge in countrey cell,
And early in the Vineyards dew our feet,
And see if that the Vines do prosper well,
And how the Grapes do bud, and Pomegranats do swell.

There plenty of my brests I will thee give:
Behold the Mandrake sweetly smelling ay:
Look at our gates all pleasant fruits do live,
Both new and old, which I for thee up lay,
For thee (O my belov'd) against our marriage day.

Chap. VIII.

Her undefiled love the Church make known,
And doth describe the force of jealousie:
The Gentiles call'd, by Sisters wooing, shown:
She hastes her Christ to come in Majesty.

Oh that thou wert ev'n as my brother dear,
That suckt my mothers brests: when I without
Thee found, I would thee kisse; and none should here
Despise me: then I would thee lead about
Ev'n to my mothers house that forth me brought;
I would thee cause to drink of spiced wine,
And juyce that from the Pomegranate runs out:
Thy left arm underneath my head should line;
Thy right arm with embracements should thy love intwine.

Daughters of Sion! I give charge expresse,
Stir not to wake my love until he please.

Christ.
Who is't that comes up from the wildernesse,
Leaning on her beloved at her ease?
From under th'Apple-tree I thee did raise,
Whereas thy mother did thee first conceave,
Whereas thy mother first began thy daies.

Church.
Oh let thine heart me as a Seal receive
And as a Signet on thine arm do thou me cleave.

For Love is strong as death, and jealousie.
Cruell as grave; her coals be brands of fire,
Whose raging flames consume most violently;
No water can asswage her direfull ire.
Nor any flouds can drown her hot desire;
No, though a man all that he hath would sell,
And let himself for wages out to hire,
Yet house and substance all she would refell,
Yea ev'n contemn: No worldly thing can love cōpell.

We have a little Sister and no moe,
Whose brests as yet lie in a narrow room:
Tell us, What shall we for our Sister do,
Whenas the time of wooing her is come?
Whenas the time of wedding her is come,

Christ.
A silver Palace, with a door most sound
Of Cedar boards we'l make for her alone.
I am a Wall; my brests are towers round:

Church.
So am I in his eyes as one that favour found.

A fruitfull Vineyard had King Solomon;
In a most fertile place this Vineyard lay:

Christ.

To Dressers he it farm'd, that every one
For fruits thereof receiv'd, should yearly pay
A thousand silver peeces at their day:
My Vine before me I do dresse alone.
If they to thee a thousand must defray,
A thousand silver peeces, Solomon,
They for their pains must have two hundred every one.

O thou that in the Gardens sweet dost dwell,
My Name to thy Companions forth sound;
Oh cause me hear thy voice, that sounds so well,
And make it from the Hils and Rocks rebound.
Make haste then (my beloved) to confound

Church.

Thine enemies: Be like unto the Roe
And youthfull Hart, that on the mountains bound,
The mountains whereon Myrrhe and Spices grow,
Make haste, O my belov'd, thy glory here to show.

FINIS.

When David his Ambassadors did send,
Wise Abigail unto his wife to take,
The Lady lowly to the ground did bend,
Offring to wash their feet for her Lords sake:
Learn here what high account we ought to make
Of Messengers that us glad tidings bring,
Which travell great and labour undertake,
For to espouse us to our Lord and King:
To be alli'd unto a Prince is no small thing.

They that to desert hearts send forth their voice,
And make his paths straight, and his waies prepare,
Shall as the Bridegrooms friends with him rejoyce,
And be invited to his heavenly chear.
Oh how my soul is ravished to hear
Her self invited as a welcome guest,
By come my Spouse, my Love, my Dove, my Dear,
Behold our marriage bed is richly drest,
And all things are prepared ready for the feast.

Selected Vessell, blessed Paul, who rapt
Above the triple heav'n such things didst eye,
As here the souls of men in darknesse wrapt,
Cannot conceive, What didst thou there espie?
The Bridegroom cloath'd in love and majesty,
Hasting unto his marriage consummation,
Whose loveliest Bride the Wise man doth descry,
With all the marriage solemn preparation,
The Gentiles light, and glory of the Jewish Nation.

Then let no yokes of Oxen, Farm, or Wife,
Hinder thy coming to this marriage feast;
Where water thou shalt taste, and Bread of Life;
The King will bid thee welcome as his guest,
And thee invite to Gardens neatlier drest,
Then that of Eden planted by Gods hand;
There is true happinesse and endlesse rest,
There glorious Angels do by millions stand,
All ready at the Bridegrooms and the Brides cōmand.

THE BRIDES ORNAMENTS.

THE CONTENTS.

The Porter of Loves Gate, Humility:
Her Treasurer Knowledge; Fortitude Generall;
Mercy her Chancellor; Truth Secretary:
Justice chief Judge; Prudence directeth all.
Temperance Comptroller; Repentance Marichal;
Bounty the Almoner; Faith, Hope, Patrons are;
Patience, Obedience, Meeknesse, Maids I call,
Attending Love: Joy privy Seal doth bear;
Gods Word Sword-bearer is: Zeal, Praier, Chaplains there.

THE PROEME.

1

Those sublime Wits that in high Court of Fame
Do seek do rank themselves by Poesie,
Eternizing the glory of their name
By praise of Honour and of Chivalry,
To some great Princes Court their youth applys
Knights honourable actions to behold;
Chaste Ladies loves, and Nobles courtesie.
Of such have Homer, Virgil, Spencer told,
And have thereby their names in Fames fair Court, enrold.

2

But had they waited on the glorious Court
Of Heavenly Love by some call'd Charity,
And seen the order there, and gracious Port
Of this great Queen and her fair Company,
Her gentle Government and Majesty,
This sure their high Heroick Muse might raise,
As far above their modern pitch to fly,
As Candle-light's surmounted by Suns rays,
Or as the Creatures boasting is by Makers praise.

3

Nor had their stately Muse been rais'd more high,
By this employment in Loves meditation,
Then their own souls, which up to heaven would fly
By this delightfull heav'nly Contemplation,
Where they might view th'eternall Habitation,
Prepared for the faithfull Friends of Love.
That by her Laws frame life and conversation,
As members of one glorious Head above,
Which here upon the Earth by it live, be, and move.

4

Long time I sought Loves Court most carefully,
And on her noble Actions set my minde,
That in her praise my Muse might soar on high,
I sought in vain but could no entrance finde,
Until a courteous Lady then assign'd
To keep the Court Gate, hight Humility.
Well knowing what I sought, lowly declin'd,
Assuring me I never could descry
Loves honourable Court but by Humility.

5

She was a lovely Lady cloth'd in gray
Of russet wool which her own hands did spin,
Nor would expend her state in garments gay,
Her care was to be glorious within;
Yet had this Lady goodly comings in,
Which for Loves sake she dealt amongst the poor,
To fill their bellies she look'd lean and thin,
Would stoop to heal the meanest Lazars sore,
Yet when she had done all, griev'd she could do no more.

6

She soon in me espies a dangerous sore,
Most dangerous, because it was least seen,
But inwardly did fester more and more;
It was Ambition, which ev'n from my Spleen
Unto mine heart had sent her poisonous teen;
To cure which sore, she med'cine straight applies,
Before I came in presence of her Queen.
Who gains, saith she, grace in my Sovereigns eyes,
By meeknesse, not ambition, seeks, as I, to rise.

7

Many good medicines did this Maid devise,
Whereby she might recure my dangerous sore,
As good examples, words eke of the wise,
But none of these did yeeld me profit more,
Then mine own wretchednesse; which she before
Me laid; that I might humbled be thereby,
And though my flesh first spurn'd against this lore,
Yet she so gently did this salve apply,
That my proud heart it made stoop to Humility.

8

Thus humbled, I was to Repentance brought,
Who was their Marshall, wondrous grave and sage,
Ah! she; at first, me mickle sorrow wrought,
And shew'd how I unworthy was to wage,
Or be admitted to Loves equipage.
She then my Conscience forehwith did demand,
To bring my Sinnes and Follies on the Stage;
Who straightwaies did obey her great command;
And lo, my sins appear'd in number like the Sand.

9

Sinnes done in secret, and long since forgot,
She there exhibited plain to be seen,
And straight me to the Bar of justice got,
Accusing of high treason to her Queen:
Justice was chief Judge, in the Law well seen,
Yet limited by bounds of her Commission;
Law was her rule, not what she did esteem,
To extend Mercy, she had no permission:
They that have sin'd must be condemn'd without remission.

10

But Faith and Hope, two Patrons neer at hand
To all distressed souls that crave their aid,
Advis'd me not on mine own works to stand,
But on his merits that had fully paid
The ransome of my sins; and further said,
From Justice I to Mercy might appeal.
This done, the Court most willingly convaid
Me to the Throne of Mercy, which should heal,
And all by Justice done against me, would repeal.

11

Mercy a Princess was of high degree,
And near unto the Queen of Love allide;
Most pleasant was her countenance to see:
Knowledge the Treasurer sat by her side;
But Prudence most of all her Grace did guide.
The Secretary Truth her Acts did write,
She Mercy yet with Justice did divide,
To all those Suitors that did crave their right;
And were by Faith and Hope taught how to pleade aright.

12

I had good audience at my first appearing,
But when Faith, Hope, began my sute to move,
Repentance crav'd another day of hearing,
And she would all my sins before them prove;
I answer'd that this let I would remove,
For I confessed all against me laid,
And straight by Faith and Hope did plainly prove,
My Saviours merits all my debts hath paid;
Then all the Court gan cry, I need not be afraid.

13

Yet Mercy with her counsell would advise,
Before that she to sentence did proceed,
And first with Knowledge, Prudence, Truth devise,
The same which was long time before decreed:
And though damnation be thy sins just meed,
Yet seeing thou so rightly dost apply
Christs merits, thou from guilt of them art freed:
Wherefore by Faith, Hope, and Humility,
Here in Loves Court to stay thou hast free liberty.

14

I thus absolv'd, by Mercies gracious dome
Was brought to Meeknesse and Obedience,
That they might me instruct how I should come
Before this Queen with all due reverence;
And by the way I met with Patience;
These three sweet Ladies many precepts give,
With charge them to observe with diligence,
And all my wrongs past and to come forgive,
If in this Court of Love with honour I would live.

15

Then Fortitude the Queens great General,
Taught me 'gainst all afflictions to stand fast,
For he that loveth well endureth all;
And Temperance enjoyned me to fast,
And all immoderate lusts from me to casts
This Temperance, Comptroller of the Hall,
Of slender diet is and body chaste;
Bounty the Alm'ner next to me did call,
To do good, and distribute to poor Saints 'bove all.

16

Then Lay Lætice, that staid all this while,
Longing and wishing me this good success,
On me began most graciously to smile,
And comfort after my great heaviness:
She is of high trust and great noblenesse,
And keeps the privy Signet of her Queen,
Which on the hearts of all she doth impress,
Absolv'd by Mercy from Laws direfull teen:
She is cal'd inward Joy, more to be felt then feen.

17

There met I Zeal without vain superstition,
Who never without Knowledge durst come there,
So hot and fiery was her disposition,
As she peeces could stone Tables tear;
She in grave comely habit did appear,
As of the Tribe of Aaron she were born;
Gods Name dishonoured she could not bear,
Her hair was all dischevelled and torn,
Which she had rent to hear wretches her Queens Love scorn.

18

She was most earnest and patheticall,
And like Joy did enflame mine inward parts:
Then Courtesie a Lady fair and tall,
Instructed me in her most pleasing Arts,
How first I should my looks suit to mine heart,
And next according to mine heart should look,
Unfeignedly the head and every part,
To love, who for love our sins on him took;
This ladies loving heart, you might reade in her look.

19

Then came Gods Word, of all the rest, the Guide,
From whose Mouth went a sharp two edged sword,
Which did from me all sin and lust divide,
And in my bleeding wounds sweet hony powr'd:
Last, Prayer needs this favour would afford,
My suit unto Loves Highness to present.
Then falling on my knees, she did record
My words, and ev'n my secret heart intent,
And them, by Meditation, to Loves presence sent.

20

Thus was I to the glorious presence brought
Of Heavenly Love; whose gracious Majesty
Did far transcend all bounded humane thought,
Yet in her lap sate sweet Humility.
He that should tell the godly company
Of glorious Graces, link'd in vertues chain,
As well may count the Lamps in starry skie,
Or number all the drops of th'Ocean main,
And sum up all the Sands which on the shoar remain.

The First Book.

Meditat. I. Of Heavenly Love.

1

Those learned spirits that spend their youthfull prime
In writing Volumes large of wanton Love,
Finde in the end they lose most precious time,
And all their labour: and though late do prove,
That had their souls been mounted up above,
Whence they were sent to this frail house of clay,
They there had found the object of true Love,
God, true, eternall, which ne're fades away,
But when Love there begins it doth endure for aye.

2

Whom as we love 'bove all things by him wrought,
So at his glorious Works in him we love,
And ev'n that Word whereby to passe he brought
This all in whom ev'n all live, be, and move;
The same is Authour, Finisher of Love,
The Sea from which all streams of Love do flow,
Which here refresh the tender plants, and prove
Most Soveraign medicine to the Saints below,
Whereby in goodness, love, and virtue, thy may grow.

3

And as the Brooks their tribute-streams do send
Unto the boundlesse Ocean whence they move;
So though on Saints and Poor we freely spend
What we receive, yet to this Sea of Love
We must tend alwaies, as the steel doth move
With Load-stone touched to the Arctique Pole;
All other motions violent do prove,
This is the object of true Love: this sole
The Center is of Love, on which all Love doth roul.

4

Authour and Finisher, Thou Word of power,
Center and Load-stone, Object, Sea of love,
Sweet drops of Grace upon mine heart down showr,
Attract my steely thoughts tow'rds heav'n to move;
Teach me the complement of man, true love,
O help me to expresse what I conceive
Of thine affection which ev'n from above
Made thee descend, and all thy Glory leave,
And to the cursed Crosse for love of man to cleave.

5

Of that dread love by which the Trinity
Ineffably doth in it self delight,
Of Persons three making one Unity,
I dare not undertake so high to write:
My Muse here only labours to indite,
Of that free love which doth from thence descend,
That Love which from the head on members light,
And that which from them ought again ascend;
Lastly, that Christian love we each on other spend.

6

But as th'eternall Godhead is but one,
Yet is by Persons three distinguished,
The Son is of the Father all alone,
The Spirit from Son and Father doth proceed;
So though a threefold kinde of love we reade,
Yet is this true and heav'nly love but one,
For with that love from Father doth proceed,
Christ loveth those he chooseth for his own,
And this is that true love amongst the members known.

7

Thou that did'st in thy Fathers bosome wun,
Eternally begotten, uncreate,
Let me begin where first thy love begun
To be unto us manifest; when Hate
And Pride the Dam of mischief and debate,
Had caused those celestiall Lamps of light,
The Angels that kept not their first estate,
To be dejected from thy Palace bright,
Reserv'd in everlasting chains of darkest night.

8

Then first thy free love did to man appear,
Whom after thine own Image thou didst frame,
And blessedst him to multiply and rear
Much fruit on Earth: and gav'st him power to tame
Thy handy-works, to which he gave a name,
Which they receiv'd as Vassals of their Lord;
Adam then Lord of all thy works became,
Each herb, fruit, seed, thou gav'st him for his board,
Thus Lord of all, He's only subject to thy Word.

9

Hadst thou him set in Gardens ready planted
With all variety of rich delight,
And for his care to keep them had but granted,
He might take pleasure only in their sight,
And food from one to feed his appetite,
Nature had been content with competence:
Thou gav'st him leave of all the trees to bite,
Thou only one tree from his lips didst fence,
To shew thy Lordship and prove his obedience.

10

But lo, that pride which mischief did conceive
First in the Court of Heav'n, brings forth below;
And in disdain such exc'llent Spirits must leave,
Their glorious mansion unto one they know
Was fram'd of slimy earth: Behold! they grow
To tempt the weaker by a false pretence,
You shall not die, saith he, for God doth know
What day you shall be gods from thence,
Lo, thus was all mankinde made guilty of offence.

11

Adam, where art? what art? Hid, Naked, Vile;
Now thou hast eat of the Forbidden Tree,
My Wife did me, the Serpent her beguile,
Cannot excuse thee nor thy Progeny;
Curst is the Serpent for his subtlety,
The Ground is curst and all that on it goes,
Serpents and Womans Seed at enmity,
The Earth from whence thou cam'st thee up must close,
Thy Garden's lost, thy Subjects now become thy Foes.

12

O miserable Man in losse, in pain,
Look but from whence and whither thou dost fall:
Who now hath power to raise thee up again?
Breach of one Law thee guilty makes of all,
Hell's thy reward, thou miserable thrall,
Driv'n from the presence sweet of God above,
Which thee to such a height of blisse did call,
The Serpents speech, thou now too true, dost prove,
And to thy cost know'st Good and Evil, Hate and Love.

13

God is most mercifull, yet True and Just,
His dearest Love shin'd in thy first Creation,
His Law is broken, now he punish must,
Here Love again beyond all expectation,
Will draw them both to reconciliation;
God Man becomes Justice to satisfie,
His Death shall pay the price of our damnation.
No height of Verse this great love can descry,
This Sun is too resplendant for my Muses eye.

14

Most glorious God, Wise, Happy, Uncreate,
Absolute, Perfect, Pure, Omnipotent,
Here humbly to converse in mean estate,
And as a Malefactor to be rent,
To save ev'n those that sought him to torment,
Captivity thus Captive for to leade,
And give such gifis to Men, and Hell prevent,
Thy works of power, Lord! can no Creature reade,
But this of Love and Mercy doth them all exceed.

15

God is loves very Authour, Life and Spring,
Yea, God himself is also stiled Love;
From him all streams of Love are issuing,
As from the Sea all other Waters move;
He first fils all with love in Heav'n above:
Which water plenteously the Vales below.
So God loves first before we do him love,
Lo, what exceeding great love he doth show,
God loves his Enemies before they him do know.

16

Into one body we by love do grow,
Into one building we are all combin'd.
Love that doth from the Head to Members flow,
And all the stones hath in this building joyn'd;
Where every member's office is assign'd;
And ev'ry stone anothers weight doth bear;
All lively stones the choicest of mankinde,
All living members of one head, which here
By love in one close cemented and joynted are.

17

My lowly Muse dares not presume to pry
Into Gods holy happy Habitation,
Where love three Persons joyns in Unity,
And makes one Godhead to mans admiration;
I leave the mystery of th'Incarnation,
Where love doth make both God and Man in one,
And eke the pow'r of Spirits regeneration,
Where love makes man ev'n Gods flesh and bone,
Thus love all things in Heav'n and Earth unites in one.

18

Such as Loves cause ev'n such are loves effects,
Holy, Transcendent, Supernaturall,
Which publique good, not private most respects,
The weakest member service doth to all,
And the most Honourable doth not call
The meaner base as he did him despise,
They all agree in one, and one in all,
Unto one glorious Head by love to rise,
And in him works of Love and Grace to exercise.

19

But such ill judge of love that cannot love,
Nor in their hearts feel heat of lively flame,
Love is the gift of God from heav'n above,
Sent down mans proud rebellious heart to tame,
And yeeld obedience to his holy Name,
Though scorn'd by those whose hearts are made so blinde
With this worlds God, they cannot see the same,
This world they love, and set on lusts their minde,
And never seek this true and Heav'nly love to finde.

20

As little Childe that sucks his Mothers brest,
Is in all duty to her ever bound,
For bearing him with pain and losse of rest,
With many troubles she in nursing found:
So should our love unto our Lord abound,
By whose Crosse we are new-born from above,
And nurs'd with bloud that floweth from his wound,
His Flesh we eat, his bloud we drink, and prove
Flesh of his Flesh, Bone of his Bone, by Faith and Love,

21

Behold, here is a Sea of Mystery,
Where Lambs may wade, and Elephants may swim,
And both be drown'd, except sweet Love stand by,
By Faith we only wade about the brim
Of this deep Sea, by love up to the chin.
It is a mystery which to unfold
No speech is able, 'tis the heart within
To which this mystery is plainly told:
This secret Babes and Sucklings do through love behold.

22

Love's like to Oil that in Zarepta's Cruse,
By spending on the Prophet, did encrease,
Like Sun which light doth into all infuse,
Yet doth thereby his light no whit decrease,
Like boundlesse Waters of the bounteous Seas,
Which fail not though on all the Flouds they spend;
Like Leaches skill, by use which gains encrease,
Like fervent prayer which the Clouds do rend,
Yet by her daily use in strength and growth doth mend.

23

Like purest living streams in Pipes, which flow
From some fair Conduit built upon a Hill,
Which though they moisten all the Vales below,
And many Offices with Water fill;
Yet to as high pitch remounten still,
As is the Fountain from whence first they fall,
Ev'n so loves streams which from the head distill
Upon the lowest member here of all,
Mount up from whence they came, with source perpetuall.

24

But why seek I by simile's to expresse,
The heav'nly nature of this glorious Queen,
Since Men and Angels greatest noblenesse,
But ev'n as shadows to the substance been
If with her most celestiall splendour seen,
Let dust and ashes dare then be so bold,
His Maker to compare with Loves great Queen,
So I her heav'nly graces may unfold,
And you the plainlier may her glory great behold.

25

God's uncreate, eternall, infinite,
Love boundlesse, no beginning, hath not end:
And as Gods Throne above in Heav'n is pight,
Yet's Providence on meanest worm doth tend
So though Loves habitation doth transcend,
She dwels with meanest Creature here below,
And on them her most gracious Beams doth send;
God ev'n the secrets of mans heart doth know,
And Love the secret things of God to man doth show.

26

The King of Heav'n for man did on him take
A Servants form, ev'n so this heav'nly Peer,
Her self a Servant unto man doth make.
The whole Law God for us fullfilled here,
And Love us from the guilt thereof doth clear;
If you will grant similitudes may prove
By thousands I can make it plain appear,
Love's like in all to God in heav'n above,
Yea, Love is God himself: for God is called Love.

27

As in the Frame and Microcosme of Man,
The Souls great power all other motions sway,
And that whole Frame which of the Chaos came,
To the prime mover alwaies doth obey;
So do all spirituall heav'nly Vertues aye,
Depend upon this gracious Queen of Love,
And ev'n as Man and this whole world decay,
When Soul departs and Spheres do cease to move,
Ev'n so all Vertues die not quickned by love.

28

Examples of this love are manifold,
In holy mee, when yet the Law had place,
As Abram, Moses, Job, and David bold,
But they have shin'd more clear now under grace,
Amongst those that have seen our Saviours face:
But most since he the Comforter hath sent,
Stoaes, Fagots, Swords, Saws, Crosses they embrace,
As if they did their Saviour represent,
Shewing by losse of their dear bloud Loves complement.

29

It hath been known that sometimes for a Friend
A man would die; some shortned have their life
With grief for losse of Children, or their kinde;
Some for their Minions losse have di'd with knife:
Jacob would serve ev'n seven years for a Wife,
Our Saviour for his foes his bloud doth spend,
Us Children to adopt, laies down his life;
To save his Spouse doth on the Crosse depend,
Serv'd for her five seven years: His Love doth never end.

30

Behold! by what sweet names he doth invite
Us to embrace his mutuall heav'nly Love,
He cals us Friend, Childe, Sister, Spouse, Delight,
His servants sends us courteously to move,
To royall Banquets and sweet Beds of Love,
By grace adopting us to be Coheirs
Ev'n with himself, of glory great above,
No cost or pains, not his own bloud he spares,
But like a Father, Husband, Friend, for us he cares.

31

Why seek I out? let us within abound,
Towards the Saints in love and charity,
Which doth to Gods high glorious grace redound,
When by releeving them in poverty,
They for our bounty Gods Name glorifie?
He that unto the Sower giveth seed,
Bread to the hungry, he will multiply
Us with encrease, if to poor Saints in need
We give with chearfulnesse: such gifts God likes indeed.

32

Who sparingly doth sow, reaps sparingly:
His Righteousnesse for ever shall remain
That doth disperse and give abundantly:
What do we save if we the world should gain,
And lose our Crown which up in Heav'n is lain?
Who having this worlds good yet doth behold
His brother want, and doth his hand retain,
How can it be but Love in him is cold?
For whereas Love doth dwell, her fruits are manifold.

33

Oh! that I could despise worlds vain promotion,
And follow heav'nly things with all my might,
My whole life consecrating to devotion,
Oh that I might live ever in his sight,
Where fulnesse is of joy and pure delight,
Oh that mine heart were on thy Law so set!
To meditate thereon both day and night,
Thy Statutes then I never should forget,
Nor at the wickeds vain and false preferments fret.

34

Oh that my dearest Husband, Father, Friend,
His Heav'nly Love into mine heart would showr!
That my Loue may again to him ascend,
And that I may with all my might and power,
Love and defend his members from each stower;
His Lambs which in this wandring wildernesse
In danger of the Wolves are ev'ry howr,
Visit the Widows and the Fatherlesse,
And walk unspotted here in Truth and Holinesse,

35

But though alas this heav'nly Love I feel
Abundant grace upon mine heart to showr,
Love of this world my souls eyes up so seel,
To love the things above I have no power:
And though I feel sweet flashes every hour
Of heav'nly love; I cannot love again
The Head and Members, which in earthly bower
Most dear and precious in his sight remain,
But hardly can from Envy, Hatred, Pride refrain.

36

I do confesse my debt of love lo great,
I never able am my score to pay,
For if I should Gods kindnesses repeat,
And all his favours in one sum convey,
I might begin them early ere the day,
But could not cast the number up by night.
Accept my will and readinesse for pay,
Accept my grieved heart and humble sprite,
Which made the Widows poor an acceptable mite.

37

Let me thy love so lively apprehend,
That I may ready be with cheerfulnesse
To die for thee who thy dear bloud didst spend,
To vindicate my soul from wretchednesse;
And raise me to such height of happinesse,
That I may gladly wish my dissolution;
And cast from me all wretched worldliness,
Prepared with a holy resolution,
To stand undaunted at the worlds great devolution.

38

Frame in me such an habit of thy love,
As I for love may seek thee to obey.
More then for fear I should thine anger move,
Whereby thou should'st my sins with vengeance pay;
And grant that all the good I do, I may
Perform it well, with good and due respect
Unto thy gracious love, which me alway
In every good and perfect thing direct:
And not for pleasure, gain, vain-glory, worlds respect.

39

Set my delight on hallowing thy Name,
And longing for the coming of our King,
Thy Will on Earth to do, ev'n as the same
Thine Angels do in Heav'n: such nourishing
As we have need of daily to us bring.
Forgive our faults as we by love forgive
Them that offend us; From the blandishing
Of Sin and Satan and the Flesh releeve;
From evil set us free, in Joy and love to live.

40

O Lord, I do but ask what thou to give
More ready art then I am to receive;
Thy life thou laidst down that my soul might live,
Didst cleave to flesh that I to thee might cleave;
My Soul thou wilt not now in darknesse leave,
Which to redeem thou suffredst many a wound,
And Hell and Satans malice to deceive,
Suffredst thy body three daies in the ground;
But rais'd up now to heav'n, thy love doth more abound.

41

For there thou mak'st continuall intercession
For us thy Servants which do wander here
In this vain world, subject to base oppression
Of Satan, World, Flesh, which about we bear:
Thou send'st thy Comforter our hearts to chear,
That saies, Thy Grace is all-sufficient,
Esteeming nothing of thine own-too dear,
For them which to thee be obedient,
And love and serve thee with a faithfull true intent.

42

Then oh my soul! be bold and confident,
Though of this love thou have the smallest taste,
He gave it that will daily it augment,
It cherish carefully, let it not waste;
Dost thou desire to love? lo, love thou hast;
He surely shall fulfil thy whole desire,
Look all the ages that are gone and past,
God never yet was found like man, a lyar,
But what he promiseth we boldly may require.

43

Should I with Job be thrown down in the dust;
With Jonas drown'd in belly of a Whale;
With Jeremy into a Dungeon thrust,
Should I with David walk even in the vale
Of cruell deall death, with Joseph set to sale,
And without cause in prison spend my daies,
Should damned Ghosts staud ready for to hale
My Soul to hell: all this me not dismays:
I know whom I have loved, he my soul will raise.

44

Should my sins be in number as the Sand,
And my forefathers sins my sins exceed
In weight and number: yet I firm would stand,
What though eternall fire be sins just meed?
Much is forgiv'n him that loves much indeed.
Wherefare mine Heart and Soul shall ever praise
My Maker that in me such love doth breed,
Who doth my Soul from hellish horrour raise
Above the Heavens to live the life of love alwaies.

Meditat. II. Of Humility.

1

My boundless thoughts that in a restless minde,
Deprive my body oft of natural rest,
And urge my soul true happiness to finde,
And that once found therein to set my rest,
Do often to my purer soul suggest,
To seek for pleasures, honour, wealth, promotion,
But more of them I gain, the more opprest
I am with worldly cares, and mindes commotion,
So that to nothing in this world I have devotion.

2

And yet I see, all things that being have,
Unto their benè esse do intend;
It is their Summum bonum all do crave,
First sought for though they last it apprehend:
Love is that good I seek to apprehend,
As all things being to their end do move:
But none can but by humblenes ascend
Into Loves Court, without her none can prove
What is the end and finishing of all, true Love.

3

Therefore I sing next of Humility,
The lowly Porter of high Loves Court Gate,
Who brought me first Loves glorious Court to see,
And all her Courtiers, as I told of late;
Humility the poorest beggars Mate,
Yet equall to the highest Peer of Love,
And by her us'd in all affairs of State,
Humility which doth so gracious prove
To all good men on earth, and Angels pure above.

4

God, second Person in the Trinity,
Whose being is immortall, uncreate,
Who in the daies of thy Humility,
Didst here converse with men in mean estate,
That we thy lowlinesse might imitate,
Direct my Muse most lively to expresse
Humility that opens wide Loves gate
To those that do confesse their wretchednesse,
But shuts close 'gainst all proud and vain ambitious guests.

5

Humility that vertue is, whereby
We vile and lowly seem in our own eyes;
Despising our own worth and dignity,
Since of our selves we nothing have to prise:
The first and certain step whereby we rise,
And climbe the Hill of Joy and Happinesse;
Stranger to fools, companion of the wise.
Of Folly, Pride; of Grace comes humblenesse:
One head-long leades to hell, the other unto Blesse.

6

This modest Lady, Humblenesse of Spirit,
Her self unwise and ignorant doth deem,
And never thinks she able is to merit,
In Loves high Court to be in such esteem,
She far inferiour to her self doth seem,
And never thinks she Knowledge can attain,
Disgrace or losse she sweetly doth redeem
With Humbleness, and holds it greatest gain,
Her Peace, not Place; true Love, not Glory to maintain.

7

Most fruitfull Lady like the fertile Vine,
Which evermore when she most fruit doth bear,
Her goodliest branches lowliest doth decline,
And as the fairest clusters do appear
Hid under leaves; ev'n so this gracious Peer
Covers all Vertues under lowlinesse;
Of Fortunes storms she never stands in fear,
Nor troubled is with want or with distresse,
For she hath learn'd content in pain and happinesse.

8

Inward and outward, this Humility,
In words and actions, looks, thoughts, and attire,
The inward by the outward we descry.
It is hypocrisie for to desire
Lowly to seem, and secretly aspire
Unto a Crown, by legs, with Absalom:
Such complement let Pagan Courts admire
Never such basenesse yet had any room
In Court of heav'nly Love, where heart and look is one.

9

For true Humility is undivided,
She alwaies looks, speaks, does, seems, thinks the same,
And though she be by scorners oft derided,
She's alwaies humble like unto her name:
Nor doth she vertuous deeds to purchase fame,
But for themselves, and for her Lords dear sake,
Who with her suffered much reproach and shame,
When he a Servants form did on him take,
And Lord of all, himself of none account did make.

10

But lo, he that did Humbleness embrace
With such affection, God doth him regard
As his dear Sonne: behold, he doth him grace
Above the Angels; and he hath prepar'd
Such joys for him as cannot be compar'd:
With glory and with honour he him crown'd.
And though a while on earth he meanly far'd,
All now unto his honour doth redound,
At naming of his Name all knees must kisse the ground.

11

And us that in our Captains steps do tread,
And follow him in true Humility,
He will to endlesse blisse and glory leade,
And honour here with true nobility:
And as he captive led captivity,
And did from lowest earth to heaven ascend,
So from the dust and grave shall we on high
Be rais'd, where we in glory shall transcend
The Angels: which on Head and Members must attend.

12

Yea, ev'n our flesh, though humbled in the dust,
By vertue of our Saviours Resurrection,
To soul shall be united: and the just
Which have been humbled here by his direction,
Shall be deliver'd from worlds base subjection
Into the liberty and glorious light
Of Gods own Sonnes, under whose safe protection
They ever shall enjoy the happy sight
Of God and's Saints, which here have humbled been aright.

13

But Humbleness is not the only way
To bring us to this glorious exaltation,
End of our hopes: but first doth us convay
To wholesome true Repentance to salvation;
Which is from filthy sin the best purgation:
Mercy the meek and humble man doth save,
Though Justice us condemn to dire damnation,
If Faith and Hope for us we Patrons have,
Whilest Bounty grants us all things needfull we do crave.

14

Thus Meekness, Patience, true Obedience, Joy,
Do alwaies with Humility abide;
She is most kinde and courteous, never coy
Unto the vertuous; and she opens wide
Loves gate unto the Humble: but doth hide
From th'envious, vain, and the ambitious wight,
Truth, Prudence, Knowledge, which should be their guide;
Thus Humbleness guides all to Truth and Light,
But Pride, Ambition, leade to darkness, errour, night.

15

This Monster, foul Ambition, cursed Pride,
Who envying man ev'n in his first creation,
Did like a subtle Serpent smoothly slide
Int' Edens Garden Mans sweet habitation,
Where by malicious, subtle, false perswasion,
He then perswaded simple Eve to try
Forbidden fruits, and by false application
Assur'd her she should knowledge gain thereby,
Such knowledge gain all that equivocate and lie.

16

Oh! had Humility true Knowledge brought
To Eve before she did commit this sin!
She ne'r had entertain'd so base a thought,
Nor we of Pride and Satan bond-slaves been;
See here the end of all that do begin
In pride and in ambition: they must fall,
Pride first betraid us to the Fowlers gin,
But Humblenesse delivers them from thrall,
That do unfeignedly with her for mercy call.

17

What? be as gods! For to be proud and poor,
Is a base sin, hated of God and Man,
Behold, ev'n Humility's the door,
That leades to Happinesse, ev'n so began
At Pride the misery and smart of Man:
Which still in him remains a dangerous sore.
For honour here a Worldling what you can,
His greedy thoughts will never count it store,
Ambition like to to Hell and Grave, still gapes for more.

18

Thus Poets tell of an ambitious Snail,
That golden weather-cock on steeple high
Espying from sweet Garden, would assail,
And for vain-glory life would jeopardie:
He by fast hold and winding subtlety,
Mounts slily up the steeples highest spire,
Whence he doth throw the poor Bird cruelly,
And to his place vain-gloriously aspire,
Till Boreas brasen wings him throws down in the mire.

19

Thus vain fond youth left his sage Fathers lore,
And by his borrowed wings did soar so high,
(Lo here their end that seek so high to soar)
The Sun-beams heat his waxen wings did fry.
Proud Briar that safe and secure did lie
Under stout Oaks most safe protecting arms,
Supplanted him by treason cunningly,
Then to Suns heat expos'd and Winters storms,
He's trod down by wilde beasts, and eaten up of worms.

20

Once had the feet the noble Head defide,
Grieving to bear his burthen any more,
And Brawny armes their helping hands denide,
To feed the belly with convenient store:
But hands and armes forthwith grew weak and poor
For want of stomacks strength'ning nourishment,
And now the legs that able were before,
To bear both Head and Bodies wonderment,
Became wrang, stumbling, lame for want of government.

21

When Jothams Trees went out t'anoint a King,

Jud. 9. 8.

They first besought the Olive tree to reign,
But he his fatness highly valuing,
Refus'd to leave it for a Kingdoms gain;
Next Fig-tree sweet to rule they would constrain,
But he priz'd sweetness more then majesty:
Last to the fertile Vine they do complain,
Who fruitfulness loves more then Soveraigntee,
But Bryar base will reign and the anointed be.

22

Like as on Mountains which do break the clouds,
Sand, gravell, and unfruitfull earth do lie,
But in the fruitfull valleys lowly shrowds
Fruit good for meat, and to delight the eye:
And as the brackish Waves do mount on high,
Whilest fresher Waters silent slide away;
Ev'n so it fares with sweet Humility,
Which like the fruitfull Meadow's fruitfull aye,
And like fresh Brooks, whose sweetnesse never doth decay.

23

And as tall ships which bear too high a sail,
Are soon o'returned by a boystrous winde,
Whilest smaller Vessels 'gainst the Waves prevail,
Arriving safely at the Port assign'd:
So they that to ambition are enclin'd,
And Phaeton-like to guide the Sun aspire,
All things consume that under them they finde,
Till from their Coach they tumble in the mire.
Till fuell fails, Ambition never slakes her fire.

24

And as mans eye, the higher he doth stand,
The things which are beneath doth lesser deem,
So he that doth Gods greatnesse understand,
In his own eyes doth vile and nothing seem,
An humble man's a gemme of high esteem,
Which ignorant men do trample in the mire,
Until the skillfull Jeweller redeem
It from the dust, and cleanse it in the fire,
Then those that trod on it before, do it admire.

25

Humilitie's the basis and foundation
Of Vertues all into one building brought,
Which for to raise on high by contemplation,
Must deep and low within the ground be wrought:
If one desire to mount his house aloft,
And works his under-pinning slight below,
He builds upon the sands: all comes to nought,
For if the flouds do come or winde do blow,
Affliction, Persecution, all doth overthrow.

26

The ancient Latines Homo, Man did name,
By derivation from Humility,
To teach him that he should become the same
In Truth as in names Etymology;
And let a man look through Antiquity,
Lo! all the Men, whose vertues are commended
For paterns good unto posterity,
In humblenesse they have begun and ended,
When Pride, as basest sin, is alwaies reprehended.

27

Abel and Cain, firstlings of humane seed,
Ambitious Cain, but Abel meek and milde,
His offring was accepted, wich did breed
Such wrath in Cain, that he the ground defil'd
With his own brothers bloud, which he hath spoil'd:
Moses is cal'd the meekest man alive,
Abram himself but dust and ashes stil'd,
When he besought his Maker, for twice five
Just men there found, to save the Sodomites alive,

28

Jacob fed Labans sheep, the Patriarchs all
Like trade of husbandry did exercise,
The Judges with the Prophets great and small,
And all good Kings were low in their own eyes.
John Baptist the Messias-ship denies,
And humbly doth himself unworthy deem
To be him that stoops and his shooe unties,
Christ did it no disparagement esteem,
To wash their feet, whom with his bloud he would redeem.

29

Ah what an humble minde did Mary bear,
When with salt tears that flowed from her eyes,
She wash'd Christs feet, and wip't them with her hair,
Great Volumes I suppose would not comprise
Names of all humble Saints: let it suffice;
Their Names are written in the Book of Life,
They here vain worldly glory did despise,
Free from Ambition, Malice, Envy, Strife,
And now by Faith and Hope in Loves Court leade their life.

30

Then O my Soul, covet Humility:
Dost thou seek Knowledge, Pleasure, Wealth, Promotion?
All these she will thee bring assuredly,
She's like the Master-spring that first gives notion
To ev'ry wheel that in the Clock hath motion.
Like Salt that savours every dish we eat,
She's Sugar sweetning every bitter Potion,
Promotion, Knowledge, Pleasure, Wealth, Drink, Meat,
Humility's all these, and yet she is not great.

31

Oh nevet let me seek to emulate,
Except in Goodnesse, and with more desire
To follow, then in hope to adequate,
And like a Tree low planted near the mire,
Bring forth much Fruit, not Fuell for the fire:
With little let me ever be content,
Patient of crosses; for my sins require,
Than I have had, far greater punishment,
And far thy smallest favours my deserts out-went.

32

For I confesse that too ambitiously
I hunt for worlds enticements base and vain,
Which clog my Soul so, that she cannot fly
Aloft where sound joys evermore remain:
And though I basely think of gold and gain,
Yet Honours glitt'ring shews so daze mine eyes,
I am still tainted with ambitious stain,
And wish I might to worldly honour rise,
But this in me the Flesh not Spirit doth devise.

33

For she hath learn'd, that not from East or West
Promotion comes, The higher one is plac't
The greater cares and troubles him infest,
And as thou more or greater Talents hast,
The more thou art to count for at the last.
Thou art a Steward here: 'Tis not thine own,
But as thee 'bove thy fellows God hath grac't,
So must thy Faith and care 'bove theirs be shown,
We do expect best Crops whereas best Seed is sown.

34

These things O God I ask, do not deny,
Let me depend upon thy Providence
In pain and ease, losse and prosperity,
My self submit with all obedience
Unto thy Will: perform with diligence
Charge publique, private: Let Humility
Be unto me a Rock of sure defence,
Against mens malice, and worlds injury,
And where my weaknesse fails, let thy good Grace supply.

35

Oh thou that Lazarus from Dives gate,
Didst into Abrams blessed bosome raise,
There to enjoy eternall happy state,
That here on earth was humbled all his daies;
Direct mine humble heart in all thy waies,
The meek in judgement thou delight'st to guide,
Turn all I do unto thy glorious praise,
Preserve me from Ambition, Envy, Pride,
And though with Lazar's sores, in thy Love let me bide.

36

Thou hast O Lord proclaimed blessednesse
To all the meek in Heart and poor in Spirit:
Blest are the Meek, they shall the earth possesse,
The Poor ev'n now Gods Kingdom do inherit.
Lord! I acknowledge freely my demerit,
It is thy Grace whereby I live and move,
Thy humbling to the Crosse for me did merit,
That I should be exalted to thy Love,
And live with thee in blisse eternally above.

37

I ask that which thy blessed Martyrs had,
Which here have witness'd their Humility,
And of that cup of gall to taste were glad,
Which first their Master swallow'd willingly
Thy Grace, O Lord! which thou wilt not deny,
For they have found it all sufficient,
Humble me how thou wilt: Ability
Yet grant in sorrow to be patient,
And strength with Paul, in pain or ease, to be content.

38

Grant me thy Grace but to conceive the end
And certain fruits of my humiliation,
Then shall I plainly see and apprehend,
That it prepares me fit for exaltation;
And to make sure with fear mine own salvation,
Whereby I may stand firm and confident
'Gainst wicked Men, Hell, Devils, and damnation,
Who never shall be able to prevent
Thy love in Christ, which thou on humble men hast bent.

39

Now for that thing which worldlings do deplore,
I yeeld to thee most hearty laud and praise,
That thou art pleas'd to humble me therefore,
On earth that thou again to heav'n might'st raise,
Oh teach me Lord to number so my daies,
That I my life may labour to amend,
Oh teach me lowlinesse in all my waies,
To think of my beginning and mine end.
Prince, Beggar, born alike, and to their grave descend.

40

And since that sweet Humilities condition
I have so learned by this Meditation,
That now I hate Pride, Envy, and Ambition,
With complements base subtle machination;
Grant me to follow Christs humiliation,
Who from the Crosse to Glory did ascend,
Whose sufferings make a reconciliation
For those that by true Faith him apprehend,
And follow him in lowlinesse unto the end.

Meditat. III. Of Repentance.

1

The Highest that created first of nought
A Chaos vast, and out thereof did take
The Earth, whereof he noblest Creature wrought,
Ev'n man, and made all Creatures for his sake,
Him first pure, just, and righteous did make,
But since their own inventions they obey,
And in a right path set, their way mistake,
And as blinde fools and slaves have gone astray,
Nor can without the true Light finde again the way.

2

For whilst they do yet in their sins remain,
Their Souls in errour and in darknesse bide,
They know not how they should be born again,
For Sin this mystery from them doth hide;
And till Humility their trusty Guide,
Shall them to wholesome true Repentance leade,
They misse their aim, and striving stray more wide;
Repentance quickneth men in sin clean dead,
And teacheth new-born babes in path of Life to tread.

3

She is the Midwife, that with keenest knife
Our Navell cuts, whereby we cleave to sin,
Who though she cruell seem, yet gives sweet life,
When first to live in Spirit we begin;
She us polluted and defil'd within,
Doth cleanse in Fountain of Regeneration,
Us new-born Babes, she teacheth to let in
The milk sincere to sure Justification;
Till stronger meat make strong our Faith to sure Salvation.

4

And though in chain of Gods most firm Decree,
First saving link is his Predestination,
Election next, them Calling, yet we see,
No certain pledges here of our Salvation,
Till true Repentance works Humiliation:
Lo! then we do by right degrees proceed
Unto the highest link, Glorification;
So that Repentance first to us doth reed,
What is eternally in Heav'n by God decreed.

5

Thou that dost Hearts with true Repentance season,
Making them view their own vile wretchednesse,
That cast down with Apostasie and Treason,
We may of thee seek endlesse Happinesse;
First grant me true Repentance next to expresse
What sov'raign Vertues I in her have found.
And though at first my soul with bitternesse
Were overwhelm'd; yet Grace did cure that wound;
So where most sin there is, Mercy doth most abound.

6

Repentance is a holy work of Grace,
From godly Sorrow: by which Man from sin
Is turn'd: Gods promises in Christ t'embrace,
And fruits fit for Repentance to begin:
Repentance is Gods holy work within,
To work our Righteousnesse, and Sin deface,
And no Man can be exercised therein,
But he that standeth in the state of Grace;
For no Man turns to God, till God him first embrace.

7

Grace and Repentance are in time conjoyn'd,
As Fire and Heat; but as Heat first appears
To us, when fire and Embers is confin'd,
Ev'n so when sparks of Grace our heart first chears,
Repentance manifests her self by tears.
Grace is the sap in heav'nly vegetation,
Repentance is the prime bud which it bears,
The first sure sign of true Regeneration,
Then follow leaves, flowr's, fruits, as certain demonstration.

8

This godly Sorrow differs from the care
And grief a worldling in his heart receives,
By sense of Gods just wrath or great mens fear,
Or ought that their good names or goods bereaves.
This godly Sorrow grief of minde conceives,
That he hath sin'd, and that he did displease
So good and kinde a God, which so close cleaves
To's heart, that though no fear did him disease,
Of Judge, Hell, Devil, nought but Grace can him appease.

9

But true Repentance doth repent of all,
And not of many or one only sin:
Herod converted thus at Baptists call,
Him gladly heard, and hearing did begin
For to do many things: but still liv'd in
The sin of Incest with his brothers Love;
Some, like th'Adulterer, do cease to sin,
When they want strength: from bad to worse some move,
As when the prodigall a covetous man doth prove.

10

She hath two hands, with one lo she begins
To presse us down to true mortification,
Whereby we may return from all our sins;
Us th'other raiseth by Regeneration
To a new life, and to Sanctification.
One from all actuall sins makes us abstain,
Suppresseth, weakens natures depravation;
Makes the Minde purpose, and the Will full fain,
And all our whole endeavours from sin to refrain.

11

The other hand mans purged minde doth raise
Unto a serious firm deliberation,
To yeeld sincere obedience to Gods Sayes,
And worketh in the will an inclination
Him to obey, as at our first Creation.
This doth Mans life and best endeavours frame,
To walk here in a holy conversation:
Though all we do unperfect is and lame,
Yet if the heart be right, God will accept the same.

12

And as she hath a double energie,
Men head-long to th'infernall pit to throw,
And them again by Faith to vivifie:
So though of this great work one cause we know,
Gods Spirit, that whereas it list doth blow;
Yet useth it a two-fold instrument,
The Law which Death to us for sin doth show,
The Gospel that doth preach atonement;
Thus both the Law and Gospel teach us to repent.

13

The Law first pierceth ev'n the very heart,
And doth by little and degrees proceed;
Till Knowledge four things needfull doth impart,
Gods Law, the Guilt of Sin, and Sins just meed,
Which is eternall Fire by God decreed:
Then we these rightly to our selves apply,
Which doth in us a fear and horrour breed,
Except on Gospels comfort we rely;
For without that we die in hell eternally.

14

Then doth the Gospel make us comprehend
Gods mercy, for it seriously enquire,
And by the gifts of Knowledge to contend,
That though I justly have deserv'd Gods ire,
If I my self deny yet, and desire
My trust in Christs sole merits to repose,
I shall thereby escape eternall Fire:
Thus doth Repentance grief and joy impose,
Grief for my sins; but Joy, God doth me from them loose.

15

Thus godly Sorrow in our heart being wrought,
Which brings Repentance with true change of minde,
We are resolv'd never in word, deed, thought,
So to offend God in our wonted kinde,
But a new life to leade; lo, then we finde
Within our selves a wondrous alteration,
Not that it changeth substance of our minde,
Or body, in the matter or the fashion,
But doth reform their powers as in their first creation.

16

Then bring we fruits worthy amendement
Of life: the truth whereof we do expresse,
When by good works we shew how we repent:
Repenting souls be Trees of Righteousnesse,
Planted by God which Rivers do refresh,
Ev'n flouds that from the Sanctuary flow,
Whose boughs do lowly stoop with fruitfulnesse:
Their fruits for meat; leaves good for medicine grow,
Else to the root the Axe is said them down to throw.

17

As Pharaoh with his Butler and his Baker,
So deals she with the wicked and the just,
They both alike offended have their Maker,
And both alike into one dungeon thrust:
But lo, she lifts to place of highest trust
The Butler, but the Baker doth forsake,
And leaves him to the meed of the unjust:
Thus with her left hand she us drowns in Lake,
But with her right us into endlesse joy doth take.

18

Near to her follows gracious Restitution,
A Lady of a conscience wondrous tender;
That of all benefits makes retribution,
And for a wrong done double mends will render;
Sorrow, Tears, Kindenesse, Bounty, do attend her,
Sighs, Praier, true Devotion on her wait,
If she wants these Associates, God amend her,
She's but Hypocrisie the devils bait,
To catch poor souls with false pretences and deceit.

19

Four things observe in this great work of wonder,
Grace, horrour, sorrow, comfortable peace,
Which I resemble to tempestuous thunder,
Lightning shews first, next cracks, then showers encrease,
But all in comfortable Sun-shine cease:
So in this work of our Regeneration,
The Spirit first lights: Hell doth like thunder prease,
Then sorrows, clouds, tears, showers make inundation:
Lastly, like Sun-shines Joy which seals up our salvation.

20

And as in course of humane generation,
Conception, travell, lastly birth we see;
So in this work of our regeneration,
The Spirit, Souls horrour, inward joy agree:
The Spirit first giveth life and power to be,
The Soul then travelleth in grief and pain,
Then followeth our glad nativity,
Which recompenseth all our losse with gain:
Thus as at first the Flesh the Spirit begets again.

21

And as some women though they do conceave,
And quickning joy do feel within their womb,
Yet by disorder oft a hurt receive,
And so miscarry ere to birth they come,
So that their womb becomes the infants tomb:
So in us oft a quickning Spirit doth move,
As if Repentance were in us begun,
Yet in the end it doth abortive prove,
This is when we resist the holy Spirit of Love.

22

Some, as I say conceive an embryon,
But lose their fruit ev'n in the vegetation,
Some in due time to travell have begun,
But wanted strength ev'n in the procreation,
And in this weaknesse faln to desperation,
Like Judas they have strangled their own brood,
Before it had in new life respiration,
Who did deplore betraying innocent bloud,
Well he began, but ended in a desperate mood.

23

But if our travell doth to birth proceed,
And that there is a living childe forth brought,
Oh then what joy and comfort it doth breed,
Then we employ our care, and ev'ry thought
How we may nurse and feed it as we ought;
We therefore pap and milk to it first give,
And after stronger meats for it are sought,
Till it unto a perfect man hath thrive,
Lo then he can beget that earst began to live.

24

Ev'n so a new-born Babe in Christ proceeds,
There's wondrous joy at's first regeneration,
On Gospel's Milk he young and tender feeds,
Till he grow strong: Then from Predestination
He can discourse ev'n to Glorification,
Thus doth he to a height and fulnesse grow
Of age and strength by Spirits Illumination,
Till he all Mysteries in Christ doth know,
Then is he able unto others them to show.

25

Men are like Horses wilde, who sure had been,
As at the first, to Man obedient,
Had they not been corrupted by mans sin,
And would have been servants most diligent,
Now they grow Rebels, disobedient,
Till we with bit, yoke, bridle, do them tame:
So man grows 'gainst his Maker insolent,
Till by Repentance he doth him reclame;
Then he becomes as at the first God did him frame.

26

Mans heart is like the ground which for mans sin
Is cursed, thorns and thistles for to rear,
Which first the skillfull Plough-man doth begin,
With a strong Team of Oxen up to tear;
Fallows and Harrows it oft to prepare,
Pure, sweet and clean for to receive his seed:
Lo then, in stead of Thorns it Wheat will bear,
Repentance thus ploughs hearts to kill sins weed,
And tils it fit and sweet for Grace to fow faiths seed.

27

If a man sows and doth not Till his ground,
Or if one Till his ground and do not sow,
On first kinde, Thorns and Thistles do abound,
Which choke the seed so that it cannot grow;
And from the unsown tilled ground, we mow
Nothing but stinking weeds fit for the fire:
Ev'n so, except with sorrow we do plow
Our hearts, and Word to sow therein desire;
Sin choaks all grace, and weeds therein grow rank and higher.

28

Repentance like an Axe is, that hath praid
On all the Cedars that on Lebanon stand;
And ev'ry one down on the earth hath laid,
The sound she hews and squares with her right hand,
Making them posts and pillars fit to stand
In Gods own house: But ev'ry hollow crust
She tears and cleaves for fire with her left hand:
Thus doth Repentance trim and square the just;
Despair th'ungodly rends, and into hell doth thrust.

29

Behold! we thus with trembling and with fear,
In pain and grief work out our own salvation,
But some whenas Repentance draweth near,
And cals their conscience to examination,
Like Ahab fall into this bitter passion,
What, hast thou found me O mine enemy!
Despising godly Prophets reformation,
And rather unregenerate chuse to die,
Then pangs and bitter throws of a new birth to try.

30

Of all the Vertues that attend Loves state,
Ev'n from dread Mercy that sits in her Throne,
To low Humility that keeps her gate,
Our blessed Saviour hath us paterns shown,
Only because no sin was ever known
To be in him, He cannot well be said
For to repent of sins that be his own;
But sure for ours a ransome dear he paid,
And felt the wrath of God which on us should be laid.

31

His Soul was heavy ev'n unto the death,
He fear'd to drink this cup of bitternesse,
God did on him such wrath and vengeance breathe,
That he sweat drops of bloud in his distresse:
Such horrour, by Gods curse did him depresse,
That he cri'd out as if he were forsaken,
Such horrour doth repenting souls oppresse,
But not in so great measure are they shaken,
For Christ the edge of Gods displeasure off hath taken.

32

This was his way to heav'n, This must be ours,
Before we be to true Repentance brought.
Consider now with me the bitter stowers,
Whereby our Fathers have Repentance sought,
Let Abram tell, from Native Countrey brought
Into an unknown Land, to be a stranger,
Where he endured hunger, cold, and drought,
Whom Canaans famine made an Egypt ranger,
Whereof the losse of Wife and Life he was in danger.

33

Afflicted Job, modell of true Repentance,
How was he plagu'd without? frighted within?
Who though he seem'd most happy in his entrance,
Yet his last daies were best: David did sin
Most desperately: but after did begin
Sadly to cry, when he Gods anger found,
Purge me without, and make me clean within.
When Solomon felt his sins cursed wound,
He a whole Book of true Repentance did compound.

34

Good Hezekiah chattered like a Swallow,
Or like a Crane, and mourned like a Dove,
And though his Son Manasses long did wallow
In much foul sin, yet bondage did him move
To true Repentance; Peter more did love
His Master after unadvis'd deniall:
Thus all Gods servants better Saints do prove
After they have endur'd the fiery triall.
Experience of Gods love makes holy men more loyall.

35

But why seek I for witnesses without?
Look in thine heart, if there thou hast not found
This smart of horrour, thou maist justly doubt
Thy soul's not yet up in Lifes bound;
Therefore unto thy self with speed propound,
To view Gods wrath and thine own wretchednesse,
Then grief of heart and sorrow will abound,
Which thee unto the brink of hell will presse,
Till Faith thee raise by inward joy to happinesse.

36

She is not like the fruit which to the eye
Was wondrous fair, and pleasant to the taste,
Which poison'd Adam and his Progeny:
She bitter is at first, sweet at the last:
And when the cloud of sorrow's over-past,
She brings of joy and comfort so great store
That all become new: lo, old things are past,
She is the Antidote that doth restore
What Adam lost, when he forsook his Makers lore.

37

No, th'Antidote is Christs most precious Bloud,
Repentance is but the preparative,
To make our souls taste this most heav'nly food,
Then which no other can keep us alive:
And till Repentance out of us doth drive
In-bred corruption, and all actuall sin,
This Balm of Gilead will not make us thrive,
Oh then Repentance! purge me clean within,
And make my stomack fit this Manna to let in.

38

The Spirit's willing but the Flesh is weak,
Oh a most pill is this temptation,
None but they that have felt it, right can speak
What pangs it breeds in our regeneration;
Well, let men-pleasers only sing salvation,
Let not vain fruitlesse hopes thine heart deceive,
We must first taste the curse of our damnation,
Before salvation truly we conceive;
As head, so must the members that to it do cleave.

39

We here must taste it, or when we appear
At Christs Tribunall; From which none can hide
Himself; but all stand forth themselves to clear;
When Books are brought forth, and are open'd wide,
In sight of God, Christ, Angels, and the Bride,
When Satan and thy conscience thee accuse,
And no gold can an Advocate provide:
Oh, who thinks of this day and can refuse
To taste here of Christs Cup, and scape the Devils Cruse?

40

Wherefore against thy self an Action bring,
And thus accuse, examine, judge, and try,
Lest thou beest judged of the righteous King:
First before Christs Tribunall prostrate lie,
As if he then beheld thee with his eye,
Confesse thy in-bred sins, known, and unseen,
Against thy self pronounce unfeignedly
Damnation, hell, and horrour: when we seem
Most vile in our own eyes, God doth us best esteem.

41

Death to all men the wages is of sin,
But unto those the Hav'n of Happinesse,
That thus on earth condemn themselves within,
And after bring forth fruits of Righteousnesse;
But to those that go on in wickednesse,
Death is the Port and entrance into Hell.
Lord give me here this pill of bitternesse,
Which may corruption from mine heart expell:
No wound can be so deep, but thou by grace canst heal.

42

And though she seems like fiery two-edged sword,
That keeps from man the way to Tree of Life,
Because her fiery triall is abhor'd,
And Cowards heart doth fain to see her knife,
Swouning away at Flesh and Spirits strife:
Oh never yet let fear my courage quail,
To hinder me from that sweet Tree of Life,
Better Repentance thresh me with her flail
On earth; then hellish Dragon break me with his tail.

43

We are as Satan hop'd Job to have found,
Whenas he said, Doth Job serve God for nought?
Whilst God doth hedge us in on each side round,
And prospers all that by our hands are wrought,
Whilst by our stocks are multitudes forth brought,
So long we seem his bounty to embrace;
But take away our goods and leave us nought,
Behold I say we curse him to his face,
Except as unto Job he grant preventing grace.

44

This is of wicked men the punishment,
That all their life Repentance have despised,
Ev'n at their end they think not to repent,
This trade must in thy youth be exercised,
As Abel of his firstlings sacrificed.
They that from sin abstain not till their last,
And to worlds pleasures have their strength devised:
Are like those, that being sick professe to fast,
Whenas alas! they have no appetite or taste.

45

Such late Repentance seldome is or never:
We one example in the Scripture reade
Not to despair, repent what time soever,
But only one example, lest it breed
Presumption: It is meat and drink indeed
To Satan, for to see youth do his will,
And on the other side great joy doth breed
To th'Angels, for to see young men fullfill
Gods Statutes in their Youth, and eke obey his Will.

46

Oh then embrace her whilst 'tis cal'd To day:
For most uncertain is our life and frail,
The longer I the lusts of sin obey,
Against them I the hardlier shall prevail;
Late med'cines of their cures do most what fail,
Which would yeeld remedy in season taken;
The Serpent in the head, not in the tail
Is quickly kil'd; young twigs are easily shaken,
But grow hard to remove when they deep root have taken.

47

If in due time thou seekest to repent
By godly sorrow which ne're comes too late,
And thou hels pangs dost feel; Be confident,
Thou art by Faith in Christ regenerate,
Assure thy self, most happy is thy state;
If thou least drop of Mercy dost obtain:
The danger's past; sins stinging will abate,
The Spirit of thy minde's renew'd again,
And from least show of sin hereafter now refrain.

48

Though like Elisha's servant, first thou see
Nought but Hostility thee to confound,
If that thine eyes with his once open'd be
To look up to the Mountain: There abound
Horses and Charets fiery about thee round,
Cry but Alas, Master, what shall we do?
Lo more for thee then there for them are found:
Thy light with blindenesse so confounds thy Foe,
Thou maist them captive leade, and unto others show.

49

Thy Groat is found, which thou before hadst lost;
Thy Sheep's brought home, that earst hath gone astray;
Thy dead son hath again receiv'd his ghost;
The Prodigall's come home that ran away;
Vashti's deposed from the Scepters sway,
And humble Hester now hath got her place,
The works of darknesse now are chac't away,
And in their room are works of Light and Grace,
Faith by Repentance shews us now Loves smiling face.

50

Joy after sorrow, after labour rest,
And after shipwrack the desired Port,
All men have safety: they discern it best
That lately have escap'd some eminent hurt.
Lo, Light is pleasing unto ev'ry sort,
To them most that in darkest Dungeon be,
To passe from death to life, doubtlesse the sport
Of living: But 'bove all the joys I see,
Is when from wounded Conscience, Grace doth set us free.

51

And now O Lord, unable to expresse
Thy wondrous bounty in our first creation;
And much more here unworthy to confesse
Thy Love and Grace in our regeneration
Begun here first in us by renovation
And true Repentance; Lord, now cure my wound,
The sting of conscience by sweet application
Of Faith: the fruits whereof may still abound,
And to the riches of thy glorious Grace redound.

52

You may be pleas'd with me to call to minde,
How when the humble Lady first me brought
To Dame Repentance, harsh I her did finde,
And she most strongly on my conscience wrought,
Yea, though with tears I oft her Grace besought,
That I might judged be at Mercies seat,
She me by force, before Dame Justice brought,
Where all my sins and faults she did repeat,
But Faith me justifi'd, of whom I next entreat.

Meditat. IV. Of Faith.

1

One Being that from all Eternity
Most happy is, Wise, Just, Omnipotent,
And from eternity all things did see,
As present, though long after they were meant,
Of nought created Air, Fire, Firmament,
With all the Spirits and Powers that are above,
Made and replenished Earths Continent,
The Sea, and all that in them both do move,
All these he made for Man, Man him to serve and love.

2

Man sure a Creature was most excellent,
Being of all created things the end,
To whom that Being only being lent,
That he to's Makers service might intend,
And in his joyfull Presence his life spend;
Wherefore he him in goodliest Garden plac't,
And one Fruit only did from him defend,
Of which Fruit only he presum'd to taste,
Wherefore God him for ev'r out of the Garden cast.

3

But as the glorious riches of his grace,
Was the sole-moving cause Man first to make;
So gracelesse Man he leaves not in this case,
But to repair his losse, will undertake
A new work likewise for his mercies sake:
To free him from sins guilt, and Satans wile.
God will Mans flesh and guilt upon him take,
And purge him from the sin doth him defile,
Thus Satan is beguil'd that sought Man to beguile.

4

As mis-belief and disobedience,
Caus'd Man from Earthly Eden to be cast;
So true Belief and due Obedience,
Cause him in heav'nly Eden to be plac't:
And as on pain of death he was to fast
From one fruit only; so this gracious King
Commands us now, one only fruit to taste,
Life to restore, and for to kill Death's sting:
This fruit is Faith in Christ where of I next do sing.

5

Thou that when Man most blessed was created,
But by sin fal'n from his high happinesse,
Thine own Son sent, that he regenerated
Might be; and win again more perfect blesse.
Who here ev'n humbled'st God in humane flesh,
That thou by Faith might'st Man to thee unite,
And safe deliver from all wretchednesse,
Direct my Muse of Faith to sing aright,
And grant me first true faith before of Faith I write.

6

Faith is a wondrous gift of God, a Grace,
Whereby th'Elect apply particularly
Christ right, and all his benefits embrace:
By her our hope subsists most certainly;
She shews us things unseen most evidently:
Faith of the Gospel is a firm belief,
Whereby Christs benefits offred we apply,
And rightly do receive: So Faith in brief
Is a right application and a sound belief.

7

Faith is the Bucket which hangs on Hopes string,
Whereby the most deep living Well we sound,
Which if the Rope hold out us up will bring
Such living Water as doth there abound,
When Christ his saving Graces doth propound.
Faith is the Hand whereby we them receive:
Faith healeth up the cleansed purged wound,
Beginneth where Repentance doth us leave,
Who without her seeks Faith, he doth himself deceive.

8

Faith as it's ta'ne for credit or belief,
Is when we credit give to God or Man,
Thus he with men most Faith hath that is chief,
And in his coffer hide most money can:
But when to God it reference hath, we then
It ord'nary or extraordinary call.
By this we miracles and wonders can.
The Ordinary call Historicall
Or justifying Faith in some but remporall.

9

But this most precious Faith whereof I write,
And which I formerly aright define,
The Faith of Gods Elect is truly hight,
Which when one hath doth wholly ne're decline;
This justifying saving Faith doth joyn
Us to our Head, and is the instrument
And means whereby Gods Spirit doth refine
And purge our hearts from sinfull excrement:
This Faith doth make Gods Children bold and confident.

10

As in Men, Beasts and Plants, three souls we see,
Of Reason, Growing, and the Sensitive,
So in this Christian soul, sound Faith, there be
Three qualities alike cooperative:
And as in Man all three into one thrive,
So in th'Elect both Faith historicall,
Temporall, and the true Faith are alive,
And but one saving Faith together all:
This Soul, Mans form, this Faith true Christians life we call.

11

As vegetation sheweth most in Plants,
So in the worldlings Faith historicall,
Faith temporall in false Professors hants,
True Faith upon th'Elect doth only fall:
And as no Plant or Beast, be't great or small,
The things that are in Man right apprehends,
Yet Man what is in Beasts and Plants knows all,
So those two Faith's (which serve to other ends)
Know not true saving Faith, yet she both comprehends.

12

God Authour is, and Cause efficient
Of e'ry good and perfect gift and grace,
His good Will moves him first: But his intent
And chief end is the glory of his Grace,
And our salvation in the second place:
But when He in our souls doth Faith beget,
Whereby Christ and his Merits we embrace,
A double means he here on work doth set,
Inward and utward whereby saving Faith we get.

13

The outward is his Word and Sacrament,
One works, the other strengthens what is wrought.
The inward is Gods Spirit into us sent,
Our hearts to quicken, sanctifie, make soft,
Wherein the Word may sown be as it ought,
The Gospel whereupon stands Faiths foundation,
Though we by Law to see our sins are brought,
As the School-Mistresse to Regeneration;
Yet 'tis the Gospel makes us wise unto salvation.

14

The Spirit, most what, worketh by the Word,
Not, but without, 'tis all-sufficient.
But this instruction it doth us afford,
That we in hearing should be diligent:
The Word without the Spirits enlightenment,
Is as good Seed sown on untilled ground,
That never brings forth fruit that's excellent,
For without Grace, Faith temporary's found,
And never doth in good and holy works abound.

15

Prayer is not the means Faith to obtain,
But it preserves and strengthens Faith to pray:
For without Faith our Prayers are in vain,
Yet after Faith is wrought in us, we may
Pray that Faith fails us not: wherefore I say,
We must give Prayer her due commendation
For by her we discourse with God alway,
And have with him familiar conversation,
Though none can pray aright before regeneration.

16

Faith's like the Hand, and Prayer like the Key
Which doth th'Almighties Coffers open wide,
Wherein his richest Treasures lockt up lie,
The Key unprofitably hangs beside,
Except that Faith it take in hand to guide:
Likewise the Hand doth use her strength in vain,
The Bar without the Key gainst Wards to slide:
Both joyn'd the Lock to open do constrain,
And us most glorious view of heav'nly Treasures gain.

17

'Twere infinite of all Faiths fruits to tell,
All duties towards God, all charity
Towards our Neighbours, done aright and well
From her proceed: a holy Mother's she
Of Graces all, that sanctifying be:
Therefore 'tis plain they want her that do strive
To make good works Faiths mother, and do flee
Unto Saints merits; For were Faith alive
In them, all Piety and Charity would thrive.

18

She's swift to heart: The holy Sacrament
Of Baptism once? The Eucharist oft receives,
Releeves the poor, in Prayer diligent,
In which she still persists and never leaves,
Lastly, she to some lawfull Calling cleaves,
To be 'fore God and Man without offence.
If these fail in her she her self deceives;
She's temporary, and a false pretence,
To walk licentiously without Obedience.

19

Other Companions are of Faith likewise:
As grievous, manifold, and great tentation,
With these sound faith her self must exercise,
These part not from her till souls separation.
For Satan prosecutes with infestation,
His hatred to our head continually,
Upon his Members to their great vexation,
Besides Tentations, true faith purge and try,
Preparing hearts for Grace by sweet Humility.

30

These often come of diffident distrust,
When sight of sin makes us faint, stagger, reel,
Or when by our unworthinesse and lust,
We of this precious Faith a coldnesse feel;
These for a while our spirituall eyes up seel,
So as true inward comfort, life, and love
As in times past in him we cannot feel,
Who is our Head, and hereby doth us prove,
And make us when we feel his want the more to love.

21

Behold, two other Deeps on either hand,
On right, Presumption proud; on left, Despair;
Which like two Red-Sea wals of waves do stand,
And for the Faithfull a fair way prepare,
That through the Deep they may ev'n dry-shod fare;
But lo! the miscreant and presumptuous wight,
They drown in over-weening and much care,
Here God against th'Egyptians seems to fight,
Out of the fiery Pillar that to Faith gives light.

22

These two are like the Cities of the Plain,
Gomorrha proud, and Sodom base in lust,
On which God fire and brimstone down did rain.
The first is Pharisaicall, over-just,
The other doth Gods promises distrust.
But Faith, like little Zoar Lot doth save,
Though unbelief do turn his Wife to dust,
These three be they that seek Faith to deprave,
These three so-hinder Faith, she nothing right can crave.

23

Presumption proud on her own merits stands,
Despair looks down on her vile wretchednesse,
But never Gods great goodnesse understands,
Nor his great power, free grace, and willingnesse
To ease all those whose sins do them oppresse:
But Infidelity seeks to entice
To Atheism, and all ungodlinesse,
And make Faith folly seem to worldly wise,
Who nought beleeve, but Sense and Reason must devise.

24

Despair to great Goliath I resemble,
But Faith doth like to little David fare,
At whom though Saul and all his Host do tremble,
Yet all his threats bold David cannot scare.
He that hath giv'n the

Presumption.

Lion and the

Infidelity.

Bear
Into his hands, he surely doth beleeve
This

Despair.

railing Philistim will never spare,
But will him unto like destruction leave,
Thus off with his own sword David his head doth cleave.

25

All men are sick of the disease of sin,
Which till 'tis past mans cure, they not perceive,
But when of help they to despair begin,
If by true faith they unto Christ can cleave,
Their souls Physician, and unto him leave
The cure alone, of his most precious bloud,
A plaister they to cure their sore receive;
This only is the Balm can do them good,
And not Saints merits, Pardons, Dirges, woodden Rood.

26

Faith to the blinde man may be well compar'd
That feels the heat but cannot see the flame
Of fire, which in the winter is prepar'd,
The tyrannizing cold thereof to tame:
Faith, Hope, are like two men, one blinde, one lame,
Blinde Hope, weak Faith on shoulders doth sustain,
Faith, Hope directs her steps aright to frame,
Both labour top of Zions mount to gain,
And both by mutuall aid their wished end attain,

27

Our hearts are like unto the parched Land,
That three years drought endur'd in Ahabs daies,
Faith like the cloud is little as mans hand,
That in the end great storms and winde doth raise,
And many showers abundantly displays;
Lo then the Land that erst was dry and waste,
Abundanly her fruit and grasse repays,
So Faith though small at first, yet at her iast
Grows wondrous great, and pours down heav'nly showrs ful fast.

28

Faith is like to a grain of Mustard-seed,
Which of all grains at sowing time is least,
But grows so high that Birds therein may breed,
Yea Fowls of th'air therein do make their nest;
She's like an Oken plant that windes infest,
Which more 'tis shak'd roots faster in the ground,
So more tentations have true Faith opprest,
She stands more resolute, secure, and sound;
And as her roots hold fast, her leaves and fruit abound.

29

We are on earth like Winde-mils all, whose grist
Are works of Piety and Charity,
Our Faith like Sails, which if the winde be whist,
And air calm, do stand unprofitably,
But when tentations rise, she instantly
Sways all the inward powers by her commotion,
To all the works of Love and Piety,
Love to our Neighbours, to our God devotion;
But if Faiths Sails do fail, all fail in their true motion.

30

Faith is our spirituall Sun in Firmament,
Which Clouds may darken, not put out her light:
She is sweet Oil that giveth nutriment
Unto our Lamps, us to direct aright:
She is our strong Shield, under which we fight
Safe and secure 'gainst all the powers of Hell;
Which though our breast-plate oft by force or slight,
They pierce of Righteousnesse; Faiths sheeld doth quell
Yet all Hels fiery darts, and Satans force expell.

31

Faith Mortar is us living Stones to joyn,
In that great Building to the corner Stone,
The Pins and Joynts which every peece combine
Into one goodly Frame: By Faith alone
Members on Earth and Head in heav'n is one,
She doth espouse the Bridegroom to the Bride,
She us the earnest of his Spirit hath shown,
She sets us at the Banquet by his side,
Then Love us to embrace, her Arms doth open wide.

32

Faith like is to the holy Martyr Steven,
Who when before the Councell he did stand,
Look'd up and saw Gods glory great in heav'n,
And Jesus standing by on his right hand;
She's like Tobias Angell, at command
For to direct us in our journey right,
And free from danger both by Sea and Land,
She doth endue us with such heav'nly light,
That we to Friends and Parents may restore their sight.

33

Like Advocate, who not for private gain
Pleades for all sinners to Repentance brought,
Whom neither fear nor favour can restrain
From pleading, till our Pardon she hath wrought:
She never leaves till she hath us brought
To the most glorious happy Court of Love,
Into his arms, whose bloud us dearly bought,
For Faith and Hope cease further there to move,
Our state there is immutable without remove.

34

Faith like to Moses out of Egypt leades
All Israelites that under bondage grone,
Baptiseth them that in her foot-steps treads,
As in red Sea: Faith cleaves a

Heart.

Rock of stone,
From which gush living Waters: Faith alone
The hidden Manna makes from heav'n descend,
Which who by Faith eat, Bone become of Bone,
Flesh of his Flesh: Faith doth before us wend
Through this worlds wilderness: but there she makes an end.

35

Yet Faith like Moses doth from Mount behold,
And view from far the blessed promis'd Land;
But leaves us there unto our

Jesus.

Josuah bold,
T'expell the Amorite with mighty hand,
And give us seisin of that blessed Land,
Lo then, Faith to sure Knowledge is return'd,
Then we in state unchangeable do stand,
Not that Faith, Hope as needlesse off are turn'd,
What Faith beleev'd, and Hope did wait for, is confirm'd.

36

Like when fome friend doth promise thee to give,
After his death, a fair Inheritance,
Thou must beleeve and hope whilst he doth live:
But when his change thy fortunes doth advance,
And thou possest art of thy lucky chance,
Lo then thy first belief and hope decrease,
Thou hold'st it now by good assurance:
So when we Heav'n possesse, Faith, Hope do cease,
It is our own for ever, not a Ferme by lease.

37

With these examples give me leave to sort
Saints Monuments, which in worlds wildernesse,
By Faith obtaining here a good report,
Are now ariv'd at Hav'n of blessednesse:
Millions which have and constantly professe,
And for this Faith, laud, honours, life do leave,
Accounting it their greatest happinesse
They worthy are not only to beleeve
In Christ, but for his sake their lives, goods, friends, to leave.

38

See Abraham, in whose most holy Seed
All Nations of the earth most happy are,
How Faith did arm him to perform a deed
Against the promise God unto him sware:
His son, his only son, not Isaac spare?
See Jacob with his Maker hand to hand,
Wrestling to get a blessing, nor doth care
To lose his limbs, so firm his Faith may stand,
Lo, Faith brings Josephs bones from Nile to Holy Land.

39

Moses by Faith the Red Sea did divide,
So struck the Rock that Waters gushed out,
Cals food from Heav'n with God on Mount doth bide
Full fourty daies: Lo, Joshua bold and stout
Commands the Sun to stand still, while he fought
Gods Battels: Lo, Kings, Judges, Prophets all,
By Faith invincible did never doubt
Blessings, Rain, Hail, and Food from heav'n to call,
With fire and vengeance on Gods enemies heads to fall.

40

Lo, Christ himself when he on earth did preach,
And mighty miracles to passe forth brought,
What thing did he more here unto us teach
Then Faith? by which great miracles he wrought,
He that had Faith need not despair of ought.
Lepers by Faith are cleans'd, issues are staid.
Blinde see, Lame walk, the devils are cast out,
Her Faith so great's grown that for crums earst prayd,
That, Be it as thou wilt, to her by Christ is said.

41

Yea, after that our Saviour did ascend,
And had the promis'd Comforter down sent,
His Church by Faith wrought wonders that transcend:
Lo, Peters shadow heal'd ev'n as he went.
Partlets and Napkins from Pauls sent,
Expel'd ill spirits, did Blinde and Lame restore:
Cur'd all diseases of the Patient:
So that th'Apostles by true Faith did more,
And greater miracles then Christ had done before.

42

I do beleeve the world could not contain
The Books, if one all Monuments should write
Of Saints, which Clouds of witnesses remain
Of Faiths great power, her glory, grace, and might:
Which though they laid their lives down in this fight;
Their glory ever doth in Heav'n remain,
Where Victors they triumph in the Lambs sight,
And for their losse of life and mortall pain,
True immortality and endlesse pleasure gain.

43

And though in these last times and frozen daies,
Her force and vertue seem much to decline;
Yet he that feels the comfortable rays
Of her Sun-beams upon his heart to shine,
Infallibly perceives some power divine
In him, that world of wonder hath effected,
Which is both God and Man in one to joyn:
For this they know and feel that are elected,
But Satan blindes the eyes of those that are rejected.

44

Oh! what great wonders worketh Faith within,
When first she raiseth by regeneration,
And quickneth souls that lay long dead in sin,
Unto the life of grace Sanctification;
This second far exceeds our first Creation,
To passe from darknesse to the glorious light,
And liberty of Heirs of true salvation,
When loos'd from Satans bands we walk aright,
And with this shield of Faith 'gainst all our enemies fight.

45

My joints do tremble, and mine heart doth quake,
When I Faiths wondrous works begin to write;
She from the sleep of sin doth me awake,
Into sweet liberty and glorious light:
My Members that in sin did earst delight,
And worldly lusts she maketh to obey,
Defacing in me th'old Mans Image quite.
Sins fogs and mists of errour drives away,
And turns my night of grief to joyfull Sun-shine day.

46

Like Enoch now me thinks with God I walk,
And have with Angels happy conversation,
Like Abram I with God do friendly talk,
And wrestle by divinest Meditation:
Lo, wrapt to the third heav'n by contemplation,
I there such joy and glory bright behold,
As Peter did at's Lords Transfiguration,
Such glory bright and joy cannot be told,
Faith this to true Beleevers only doth unfold,

47

And now with James, John, Peter, I could say,
Upon the Mount, 'Tis good Lord to be here:
And wish our Mansions there may last for aye,
Where such delight and happinesse appear,
Where I like Stev'n behold most plain and clear
Heav'n open, and Christ sit at Gods right hand;
The glorious Bridegroom longing for his Dear,
Hierusalem the glory of the Land,
The head, whose members are in number like the Sand.

48

But ah, we all, like Balaam fond, desire
To Righteous later end for to attain,
But never here to live like them enquire;
But seek for Balaaks honours, gifts, and gain:
But they that will with Christ in glory reign,
Must look with him on earth to bear his Crosse.
The Coward never honour doth obtain,
Who from his Captain runs for life or losse,
All in comparison of Christ is dung and drosse.

49

Yet I alas do oft like Felix fare,
Tremble to hear of justice and damnation,
Or think Paul mad: And if it doth prepare
Mine heart fit for good tidings of salvation,
I am withdrawn by Worlds negotiation,
To put it off unto another day,
I oft like like Peter make great protestation
To die for Christ, but come I to the fray,
I deeply him forswear, or else I run away.

50

Yea oft when I some inward flashings feel,
As if Faith now were to some measure grown,
I straight wax cold, faint, totter, stagger, reel,
As if Faiths seeds were scarcely in me sown;
Or I true inward comfort ne're had known,
Nor tasted spirituall Grace: yet I beleeve,
Lord help my unbelief! Thy power's shown
Most in my weaknesse: Lord then me releeve,
And from Sins baits and Satans malice me reprieve.

51

Nor would I only covet to obtain
The faithfuls glory, and her Garland wear,
But if need be, would bear my share in pain,
Not that I able think my self to bear
Those grievous torments as thy Martyrs were;
But let me measure like of Faith receive,
My body cut, broil, scald, hang, saw, starve, fear,
'Tis Gods great grace we in him may beleeve,
But greater for Christs sake unto his Crosse to cleave.

52

Why then should I wish Honour, Wealth, Promotion?
Which in this world are transitory, vain,
And in mine heart no room leave for devotion,
Or godlinesse, which is the greatest gain?
He that to all things needfull would attain,
Must seek Gods Kingdom first and Righteousnesse,
Lo then all other things do come amain,
But ah! it is my fault, I must confesse,
To look on present shews, and not on good successe.

53

My praier therefore Gracious Lord shall be,
Encrease my Faith: And as thou only wise
Faiths fairest Lineaments hast made me see,
For which I praise thee: Open so mine eyes,
That seeing I her worth may truly prise,
And for her sake most willing be to loose
My life, and all this wicked world despise;
And rather bondage here with Faith to choose,
Then live in Egypts Court with vain deceitfull shows.

Meditat. V. Of Hope.

1

Repentance , Faith, and Hope be graces three,
Which no where but in Israel are known:
Of other Vertues some resemblance we
Do finde among the Heathen: which are shown
To them by Natures light, and first were sown
Most pure, till they corrupted were with sin,
But now they most unlike themselves are grown,
For till Faith, Hope, them to restore begin,
They glorious seem without, but foul and vile within.

2

For though of Knowledge, Love, Truth, Patience,
Right, Mercy, Fortitude, Humility,
Prudence, Zeal, Temp'rance, Bounty, Obedience,
There do in them remain some memory;
Yet wanting Faith and Hope, like either eye,
Their blinded souls for to direct aright,
In all their actions they do move awry,
For Faith and Hope like Sun and Moons clear light,
Direct repenting Souls which wander else in night.

3

And though by reading in Dame Natures book
The Heav'n and Earth's most wonderfull creation,
They upwards to their Maker oft did look,
And saw his Power and Wisedomes Declaration,
And their own wretchednesse: Humiliation
For sin, in them no true Repentance wrought:
For missing these chief Agents of salvation,
The work could not be to perfection brought;
For without Faith and Hope, Repentance profits nought.

4

Thou that the Finisher and Authour art
Of ev'ry good and perfect Gift and Grace,
Who look'st not on the work, but on the heart,
Where ev'ry Vertue holds her seat and place,
Who lately hast me guided in the trace
Of Faith the Mother; now direct aright
My Muse, to follow on the Vertues chase,
And first of Hope Faiths daughter next in sight:
And make my Hope stand stedfast whilst of Hope I write.

5

Hope is of things to come an expectation,
Which God hath promis'd, and Faith doth beleeve,
For when th'Elect of their Justification
By Faith stand sure, Then Hope doth them releeve
With Patience, to expect till God doth give
All the good things which he hath promised,
So that no crosse affliction can them grieve,
For by this Hope they stand assured,
The day will come their Hope shall be accomplished.

6

Some Faith Hopes Mother, some her Sister call,
Howsoe're, betwixt them is so near relation,
That if one fail, the other needs must fall;
Faith brings forth Hope, the Anchor of salvation,
But Faith is nourished by expectation,
A thankfull Daughter to a blessed Dame,
Who nourisheth her Mother in this fashion,
And oft when Faith grows cold, blinde, faint, and lame;
Hopes breasts, Assurance, Patience, her restore again.

7

A blessed pair, like Naomi and Ruth,
Faith doth direct, and Hope goes forth to glean,
Faith searcheth first, beleeves, and findes the Truth,
Then Hope at Boaz feet expects the mean:
And though at first a small reward she gain,
Yet being content Gods leisure for to stay,
She in the end doth to her Hope attain,
Ruth unto Boaz married is that day,
And now may Naomi in her lap Obed lay.

8

Hope is so like Faith and so near of Kin,
As hardly we discern a difference;
Faith is the ground whereon Hope doth begin;
Both have alike assurance, Patience;
From the same Spirit both have influence,
Both saving Graces purge and purifie
The heart and season with obedience:
Both last alike: By both we our selves deny;
Both make our conscience sound: By both for Christ we die.

9

But Faith is first, for lo, she is Hopes ground,
Hope only future sees, but Faith things past:
Faith seals our evidence and makes it sound,
Hope waits till she possession take at last:
Hope is the Helmet that on th'Head is plac't,
But Faith the Shield doth all the body hide,
And though our Faith oft faint, our Hope stands fast,
From off the Shield ful many a blow may slide
On Helmet: but there farther entrance is deni'de.

10

Their difference I have shown, next Hopes descent
I tell: As of the Words immortall seed
The Spirit begets Faith, to give firm assent
Unto Gods Promises: Ev'n so indeed,
That Spirit by those Promises doth breed
A lively Hope: whose end is our salvation,
And that we shall have all things which we need;
In the mean time we have our conversation
By Faith and Hope with Christ in heav'nly habitation.

11

Similitudes make plain and illustrate
Things that are else mysterious, dark, obscure:
As when th'immortall Workman did create
At first, Man without help, alone and pure,
He made him then a deep sleep to endures
And took stuffe from him ere he did awake,
Of which he made for him a help most sure.
So the same Spirit that Faith at first did make,
To make now Hope, Faiths help, from Faith doth matter take.

12

As Body, Spirit, Faith, Lord, Baptism's one,
So but one true and living Hope we finde:
But as her Objects infinite become,
We may distinguish her in different kinde.
If heav'nly Objects be to her assign'd,
She like the Object, is Celestiall,
If she on worldly Object, set her minde,
As doth the Object she doth rise or fall,
Lo then, the Object of our Hope is all in all.

13

We hope for that for us in Heav'n's up laid,
We hope to see Christs glorious Exaltation,
We hope for all things that Christ for us praid,
We hope in Gospel that brings us salvation,
We hope of all in Christ a restauration:
We hope Souls, Bodies, shall immortall live:
We hope to reap what's sown in expectation,
The faithfull Pastor hopes his Flock shall thrive,
Faith Author is of Hope, but Hope keeps Faith alive.

14

When Faith believes, Hope hopes 'gainst Sense and Reason,
Gods Promise is her soundest Argument,
His leisure to attend, is her best season,
Though Faith beleeve 'bove Hope she is content
To hope; her hold is firm and permanent
She never faints but holds out to the end,
She to encrease and grow is diligent,
She's pure and clean: No shame doth her attend,
By Patience and Experience she doth daily mend.

15

Faith's like Elias that by God was sent
Elisha to annoint him to succeed:
Hope like Elisha, waits most diligent,
And leaves her not, till fiery Charets leade
Faith up to Heav'n: Then Hope staies in her stead;
Lo then, Faiths Spirit on Hope is doubled found,
And though by Faith our Souls on heav'n now feed,
Hope still sustains our Bodies on the ground,
And waits till all that Faith beleeves she true have found.

16

Yea after that our bodies turn to dust,
It seems that Hope still with our souls remain:
What else doth mean the crying of the Just,
Which for Gods Word lie under th'Altar slain,
How long wilt thou (Lord) to avenge refrain
Our bloud, on those, that on the earth it spilled?
To whom this answer is return'd again,
They should rest, till the number was fulfilled
Of those which for the Word, as they were, should be killed.

17

Hope's subject is each heart, that Christ hath known,
And where in glory he vouchsafes to dwell,
She best by Objects is conceiv'd and shown,
For as they do transcend, Hope doth excell:
All Gods good Promises which one can tell,
Her Objects are, which if one right would reade,
He must begin with that when Adam fell,
Gods Promise to the Woman, that her seed,
Though Serpent bruis'd his heel, should break the Serpents head.

18

Like this the promise was to Abraham,
All Nations should be blessed in his seed:
And him that King of Israel became
God promis'd one should ne're want of his breed
To sway great Juda's Scepter in his stead,
Till Shilo came, who was his Lord and Son:
Son, as his flesh did from his Loins proceed,
Lord, as the God-head in the flesh did won,
Thus he was David's Christ, Son, Lord, and yet but one.

19

Lo, God perform'd all his good Promises
In Christ his sufferings, birth, and exaltation,
All tending to bring wretched man to blisse;
But now behold new tidings of salvation,
The Gospel shews, our reconciliation
Is finished, as after shall be shown,
When all in Heav'n and Earth have restauration:
What we beleeve and hope shall then be known,
Hope then shall reap in joy what she in tears hath sown.

20

For as the promises that God had sware,
In Christs first coming were accomplished:
Ev'n so all those that in the Gospel are,
In's second coming shall be finished:
And since that Good to Adam promised,
Was full four thousand years ere consummation;
Why then should Hope that's thus experienced,
Faint in lesse then two thousands expectation?
Nearer then when we first beleev'd is our salvation.

21

Oh, had I here Hopes wondrous memory,
Then should I able be soon to make known,
All's Promises which God cannot deny,
Ev'ry of which Hope doth account her own.
Behold, in brief, them all unto thee shown,
All Faith beleeves, (And what doth he distrust?
In whom this little seed of Faith is sown)
All these, I say, Hope doth together thrust,
And in them puts assured confidence and trust.

22

Therefore these Vertues alwaies her attend;
Assurance, Confidence, and Patience,
With Perseverance alwaies to the end,
And of Gods faithfulnesse Experience;
These, and the like, are her most sure defence
'Gainst troubles, scoffs, her weaknesse, long delay
Of many Promises, which made long since
Are not accomplished unto this dcy;
And when she's like to faint, these her refresh alway.

23

They that would make faithlesse uncertainty,
So necessary to attend Hopes train,
And on conject'rall probability
Lay Hopes foundation: They demonstrate plain,
True Faith and Hope did ne're in them remain:
And though like Faith Hope sometimes waver may,
(As who can to a perfectnesse attain?)
Yet Hope encreasing Doubting doth decay,
Uncertainty and Hope together cannot stay.

24

No more then in the Water cold and heat,
For as the heat all coldnesse doth expell,
So Hope all doubting out of us doth beat.
I grant, that as in luke-warm Water dwell
Both heat and cold, so in the hollow Cell
Of unsound, luke-warm Libertines false minde
Uncertainty and wav'ring Hope do dwell:
But this no true and stedfast Hope we finde,
Else true and feign'd Hope should not differ in their kinde.

25

Though Hope hath many an open Enemy,
None wrong her more then her familiar Friends,
As Merits, Doubtings, false Security
In civill honest dealing; who depends
On these quick-sands, more danger him attends
Then if he split on Rock of fierce despair,
Or to distrust Gods promises intends,
Because so long a finishing they are:
Civil defection hazards more then open War.

26

Oh! who can point out all the subtilties
Satan doth use this Lady to depose;
How he all worldly Objects doth devise,
That she may in them confidence repose;
And thereby may her heav'nly Object lose?
Who are more miserable, Satan saies,
Then those on things to come their Hopes repose?
And who live longer and more joyfull daies,
Then they whose Hope on wealth and Princes favours staies?

27

As Jews two Theeves did hang on either hand,
Whenas they crucifi'd the Lord of Life,
So two extremes on either side Hope stands,
And both of them have each with other strife:
On left hand stands Despair with bloudy knife,
On right Presumption bold doth over-ween.
Hope oftentimes may save Despairers life:
Presumption rails, and thinketh in her spleen,
If Hope could others save, she would be livelier seen.

28

Hope is like Jacob that went out but poor,
Yet free from danger unto Arams Land;
But when he doth return with Wives and store,
Laban pursues behinde; Esau with band
Of full four hundred doth before him stand:
But Angels as Companions him attend,
And ev'n with God he wrestles hand to hand,
Who doth from churlish Laban him defend,
Nor suffers cruell Esau Jacob to offend.

29

So when our Hope, alas, is faint and poor,
It forward walks most free from all tentation:
But when it gets some strength, Despair before,
Behinde, Presumption seeks our supplantation,
Lo then Gods promises of our salvation,
Like Angels are to comfort us at hand,
We wrestle with the Spirit by supplication,
Whereby we are inabled to withstand
Despair, Presumption proud, and all the devils band.

20

Men in this world are like to Ships at Sea,
Which storms have beaten and the waves have tost,
That when they come to harbour in the Lea,
Cast Anchor out: where if they finde the coast
Consist of

Mens merits.

quick-sands, all their labour's lost;
Lo, then Hopes Anchor there can get no hold,
So they with storms and waves again are tost:
But if they finde firm Land, then they grow bold,
No winde, storms, waves, can beat them from their Anchor-hold.

31

Faith as the Sun, and Hope is as the Moon,
In Heav'n both glorious Lamps this World to light,
So in mans soul Faith, Hope, like two lights shone,
Their little world towards blisse to guide aright.
As Moon doth borrow from Suns glorious light,
So Hope from Faith: And as when Sun to shine
On Moon forbears, she's scarce discern'd by sight;
So when Hope wants Faiths glorious light divine,
She wanes like Moon, and all her beauty doth decline.

32

Hope signifies a constant expectation
Of some good thing to come, from such a one
Of whose Love, Pow'r, and Truth a firm perswasion
We have, that all we wait for shall be done:
Lo, first hope only is of things to come,
It is no hope to hope for things we see:
Next in her self hope confidence hath none,
Last, all our hope and refuge is to flee
Unto Gods grace, pow'r, wisedom, truth, which certain be.

33

Here in examples may my Muse transcend:
For whatsoever things are writ of old,
Are for our learning and instruction pen'd,
That we through Patience comfort may behold
In Scriptures: And have hope for to lay hold
On all Gods Promises and Dealing kinde,
By him to our Forefathers shew'd of old,
And those which to our own times are assign'd,
Last of all, those which we within our selves do finde.

34

These three may breed in us experience,
Experience hope, Hope maketh not asham'd;
Lo first th'examples all have reference
To hope, which I in Faiths Discourse have nam'd,
Kings Prophets, Judges, Martyrs all enflam'd
With Love, in hope and Faith most firm do stand;
Without the one, the other may be blam'd,
Both able are Hels malice to withstand,
For if one faints the other lends her helping hand.

35

These presidents of Gods grace, Faith, Truth, Love,
Pow'r, Wisedom, Prudence, and dealing kinde
With those that trust in him, us well may move
Unto a stedfast hope; which if we finde
Within the secret Closet of our minde,
It is the earnest that to us doth prove,
Here all things needfull shall be us assign'd,
And we shall have hopes end, ev'n Heav'n above,
Where Faith and Hope shall leave us in the arms of Love.

36

But Faith and Hope implicit, generall,
Brings us not to this blessed Habitation:
It must be inward, lively, spirituall,
With true particular right application
Of all Christs merits wrought for our salvation:
Else with untempered mortar stones we lay,
And build upon unfound and weak foundation;
Fie on the Clerks that so abuse the Lay,
(They understand not what they hope, beleeve, or pray,)

37

Which thus would seal up all in ignorance,
That they might seal their Pardons unto all;
Thus they their state do mightily advance,
By binding or by loosing them that fall:
Mortall offences and sins veniall,
Differ not in their nature but their pay:
As sins abound their Markets rise and fall,
So wide to Heav'n they open now the way,
That lo, the richest men with most ease enter may.

38

The rellish and true taste of Faith and Hope,
They turn to ignorance and superstition:
Gods written Word to Decretals of Pope
Must now give place and to his vain tradition.
Their inward Hope is honour, wealth, ambition,
And how they may all earthly Kingdoms sway,
Emp'rours and Kings to them must yeeld submission,
Else they their Subjects licence them to slay,
Thus Peters Keys like Swords, cut all out of their way.

39

How do these foul flagitious crying sins
Transport my Muse from holy Meditation,
Which erst in Hope above the Seraphims,
Took sweet delight in heav'nly Contemplation!
(Hath she too long staid in this deviation?)
To end with hope she now returns again,
To heav'nly hope, and glorious expectation,
Which firm and stedfast ever shall remain,
Till her in Loves high Court her Saviour entertain.

40

Oh thou that art of Faith and hope the Spring,
I blesse thy Name for this sweet Meditation,
This light of hope which thou to me dost bring,
Oh let true Faith direct my Supplication
Unto my hope this holy Habitation,
That Port of blisse purchas'd by thine own bloud,
Spent on the Crosse to finish our salvation:
This is my hope, this is my heav'nly Food,
On this fair hope to rest, I hold my chiefest good.

The Second Book.

Meditat. I. Of Justice and Righteousnesse.

1

When first Gods moving Spirit forth had brought
Beasts, Fowl, Fish, creeping things after their kinde:
Lo, then He Man in his own Image wrought,
And him a Ruler over all assign'd,
Writing within the Tablet of his Minde
His Law which should eternally endure,
And all the Creatures in Obedience binde
To Man their King, and knit his heart as sure
To King of Kings. This Law was naturall and pure.

2

Here first the right of Soveraignty began,
All subject to the Monarchy of one,
For every Creature subject is to Man,
While he is subject unto God alone.
This Monarch now is seated in his Throne,
And the whole world doth with his Scepter sway:
Here's the first president that e're was known
Of government. From hence lo, Princes may
Learn rightly how to rule, and Subjects to obey.

3

Thus Man of this great world the little King,
To shew his Soveraignty gave all a Name,
And they their Lord as Subjects rev'rencing,
True Vassals to this little King became:
Yet Man in honour could not hold the same,
But did become rude, disobedient:
Breaking that Law, he merits hell, death, shame:
When he offends that hath the Regiment,
His double sin deserves a double punishment.

4

Besides th'eternall Law which in the heart
Of Adam God had wrote with his own Hand,
He did one precept unto him impart,
Indiffrent, till against the Lords command,
Of all the Trees that in the Garden stand,
From one, on pain of death he must refrain.
Laws made we may not question or withstand:
Who breaks them, bears the forfeit of the pain;
When Rulers cease to punish Vice, they sin maintain.

5

Thou that the hearts of all Men dost dispose,
Of Kings to rule, and Subjects to obey,
From whom all Power proceeds to binde and lose,
Who humble men in judgement guidest aye;
Thou Judge of all the world, direct, I pray,
Thy humble Servant to discern aright
Of Justice, that I her delineate may.
In her true shape unto the Peoples sight,
That teaching I may learn and practise to do right.

6

She is a constant and perpetuall Will,
That gives to every Man what is his right;
First free from Passion, she continues still
Constant in her disposing things aright.
In action next she taketh most delight,
And not alone in idle speculation,
There's no respect of persons in her sight,
The same to all without vain alteration,
For Law's the Rule and Square of her administration.

7

Justice the Virtue, Law's the Rule and Square,
Whereby we truly Justice exercise:
Wherefore if in the abstract you declare
Laws Nature, she's perpetuall, constant, wise,
And so doth with her Authour sympathize,
But if you view her in the concrete would,
She varies as the Subject her employs,
Then blame not Laws when wrong we do behold,
It comes from Man that's made of corruptible mold.

8

As when pure Wine in putrid Vessell put,
Becomes unwholsome, rank, unsavoury,
The fault's not in the Wine, but in the Butt,
Which doth the sweetnesse of the Wine destroy:
Ev'n so it fares with Law and Equity,
In their own nature they are perfect, pure,
But if in Subjects of Iniquity
They are contain'd, they cannot so endure,
But like the Subject they become corrupt, impure.

9

Three kindes of Laws from God I do observe;
Morall, Judiciall, Ceremoniall,
Which three the Jews did constantly preserve,
As bound in conscience to obey them all.
The Ceremoniall and Judiciall,
Cease, but remain paterns for imitation:
The Morall is the same perpetuall,
That most pure Law which from Mans first creation,
Continues still to us without least alteration.

10

And though the Rule of Right, now doth not tie
To the Judiciall Laws strict observation,
Yet it doth binde us to the equity
Thereof (as fittest for our imitation:)
Though Blasphemy, Theft, Murder, Fornication,
Have not amongst us now the punishment
Which Jews inflicted by Gods ordination;
Yet 'tis a Rule in all good government,
The pain unto the sin must be equivalent.

11

As Laws, Right to maintain, and wrong redresse,
Should be conform'd to the Judiciall,
So rules of order and of comelinesse,
Ought imitate Laws Ceremoniall:
The Morall Law (by some cal'd Naturall)
Is Gods eternall Law, by which above
He things in Heav'n and Earth disposeth all.
These God ingrav'd in Stone the Jews to prove,
But in our hearts they all now written are by love.

12

Mistake me not that I maintain hereby
Grosse Judaism, or out-worn rudiment,
Which Christs last Sacrifice did typifie,
(Such Ceremonies long ago are spent)
But those where by we should our selves present
In publique Preaching, Sacraments, Devotions,
It well becomes us all with one consent,
To imitate without strife or commotions,
'Tis sin to disobey Laws in indifferent motions.

13

I know full well there is a Law beside
This Morall Law, which some call Naturall,
Which under God by Nature is impli'd
To rule Heav'ns Spheres and Motions, which they call
The Law of Nature; By which rise and fall
Sun, Moon, and Stars, in Motion necessary,
But from the Law of Reason, whereby all
That Reason have are Agents voluntary,
By some cal'd Reasons Law, my Muse now will not vary.

14

From hence as from a Nursery, do come
All Laws, which by good Christian Polity
And lawfull Power to us as bonds become,
To keep us in the bands of Charity,
And us preserve from wrong and injury,
And not by others losse to raise our gain,
But leade our lives in Truth and Honesty,
As not enough from evil to restrain,
Except we good perform, and others right maintain.

15

(Ev'n as we see things wanting life and sense,
(But Agents naturall) strive to maintain
The preservation of the common Ens,
And 'gainst their naturall course themselves constrain,
Ev'n Motions against Nature do darraign,
As heavy stones will up from Center fly,
Rather then all a Vacuum entertain,
So reasonable men should rather die,
Then suffer any harm to University.)

16

And hence comes Laws of Nations, which maintain
Leagues betwixt Princes, Freedom, Servitude,
Next civil Law, whose equity did gain
Command of all Romes Empires amplitude:
The Canon Law, whose wisedom did conclude
All other Laws, till Pride and Superstition
Amongst those sacred Sanctions did intrude,
So Antichristianizing by ambition,
That holy Writ must now give place to vain Tradition.

17

Thus Statutes of each Countrey, City, Land,
Which they themselves do call Municipall,
All Laws which now in force with us do stand,
The Common, Civil, Ecclesiasticall,
All these do come from the pure naturall,
And tend true Right and Justice to maintain,
Respecting Gods true worship first of all
Next Magistrates, peace publike, common gain,
And last that each man may in peace his own retain.

18

But as from Fountain seated on a Hill,
Pure silver streams in sundry Channels flow,
First clear like Spring from which their waters rill,
But passing farther thick and miry grow,
(Defiled by their Channels soil below)
Ev'n so, all Laws which from th'Eternall come,
First like the patern are, as pure as snow,
But do in time corrupt and base become,
By Mans corrupted heart, through which Laws streams doe run.

19

Out of bad causes good effects to draw,
Peculiar is to Providence Divine,
From whence it comes that many a wholsome Law
From evil manners seems to draw her Line;
But they no causes are; For Power Divine
Is the first Cause of Justice and of Right,
Ev'n as the Sun which giveth pow'r to shine
To all the glorious Lamps we see by night,
Though darkness seem the cause of their pure twinkling light.

20

Yet as the Sun the Fountain of all Light,
Doth of his beams to all those Planets send,
Which in the absence of the Sun by night
Direct all Travellers unto their end;
So Righteous God such Righteousnesse doth lend
To Kings and Rulers all that judge below,
That they may Right and Justice true extend,
And in Gods stead both Light and Guidance show
To Men, which else to all obliquity would grow.

21

At first when Kings and Princes gan to sway,
And that no Laws as yet were on record,
All did their Princes will and minde obey,
And the whole Law came from the Princes word:
Law therefore Kings this Title doth afford,
And stiles them living Laws by grace Divine,
Sent unto Men to be their Liege and Lord,
With power to make new Laws and old define,
The Head which Members all in politique body joyn.

22

Thus God first gives Kings power Laws to ordain,
Which Kings unto their Judges delegate;
By their Laws, Right and Justice to maintain:
All Power from God doth first begin her date,
And therefore all ought him to imitate,
And thereby to do write, and wrong redresse;
Not only to encrease their own estate
And live in Plenty, Pride, and wantonnesse,
For so we make God cause of our unrighteousnesse.

23

So we abuse the Power God doth give,
To Pleasures, Pride, Unrighteousnesse, and Wrong,
As if we only to our selves did live,
When Judgement only doth to God belong,
Who ev'n the Kings and Judges sits among,
To do the Orphan and the Widdow right,
To break delays that Clients suits prolong,
Nor suffering Right to be born down by Might,
But truly first discern and then proceed aright.

24

These true effects of righteous Causes are
Like God, first cause of Justice, to proceed,
Who pulleth down the Mighty from his chair,
And sets the Meek and Humble in his stead.
Lo, Justice hath a Sword to make sin bleed,
As well as Scepter for to rule in Peace;
Besides our sowing we must also weed,
If we expect a plentifull encrease,
So long as Vice grows strong, the Sword must never cease.

25

Omne jus aut præcipit, punit, vetat, permittit, consulit, aut hortatur.

Six several Serjeants wait on Justice Throne,
Which she in severall duties doth employ;
By first, she doth command things to be done:
By second, punisheth what's done awry:
The third forbids; the fourth gives leave to try:
The fifth exhorts; last doth the right advise:
All these respect have to lifes honesty,
And that no hurt 'gainst others we devise,
Lastly, things that are due to every man to size.

26

As many as are Enemies to Peace,
Publique or private are her Enemies:
For whereas Discord, Wars, and Strife encrease,
There follow Wrong, Revenge, and Injuries;
And though some over-vainly do advise
Brave Spirits to bloudy wars to purchase Fame,
Yet who so undertakes such enterprise,
Unlesse it be for Peace in Justice name,
By shedding guiltlesse bloud deserves eternall blame.

27

Therefore the Pirate justly did retort
Reproach of Thief to

Alexander.

Grecian Monarch's shame,
Who the whole world sought to subdue by tort,
To purchase proud vain-glory to his name,
Assuring him he was as much too blame
To rob by Land, as he on Sea to pill,
The Monarch wronged all for idle Fame:
The Pirate for his gain did rob and kill;
Each 'gainst the rule of Right by force maintain'd his will.

28

Some great Ones glory like to Pikes in Pond,
All other under Fishes to devour,
That they alone inherit may the Lond,
And all the world subdue unto their power,
As never thinking of their latest hower.
When as they came they must return again,
Why should the Highest on the Lowest lower?
The greatest Prince the meanest Slave disdain?
Both born alike, breath, die, and in their grave remain.

29

Besides, Vice oft in Vertues shape appears:
Injustice under Mercies name doth go:
Therefore must Judges not be mov'd with tears
Of sinners in calamity and wo:
Rulers in Discipline may Mercy show,
And Meeknesse, so they leave not loosely light
The rains unto Offenders, ill to do;
Whom Fear, not Love, from doing hurt doth fright.
For hope of pardon doth lewd mindes to sinne invite.

30

Therefore let Judges Grace and Pity show,
In pardoning their private injuries:
But for offences publique let them know,
They there ev'n Gods own Judgement exercise.
The ancient Romans wisely did devise
To punish facil Judges with that pain,
Which Law against Offenders did devise,
Thus wisely foolish pity to restrain,
For that severe uprightnesse Peace did best maintain.

31

As in each Market Town and common Mart,
There is of Weights and Measures but one size,
And Standard, which true right to all doth part,
And Weight and Measure justly doth comprise;
Ev'n so in this Worlds Market men devise
One Law to meate out ev'ry Man his due,
And by that Law the Judges ought assise
All their Decrees and Judgements just and trew,
And not in stead of Laws to broach Opinions new.

32

But as in Man we soul and body finde,
So Laws consist of Letter and true Sense;
And as the body place gives to the minde,
So the Laws Letter with Obedience,
To the true Sense and Soul of Law consents.
Who Letter of the Law seek to maintain,
And leave her minde and meanings excellence,
Are like them that their bodies good to gain,
Both Soul and Body hazard to eternall pain.

33

Some Painters Justice without eyes describe,
That she might know no man in doing right;
Some without hands, that she may take no Bribe;
Some without pockets, that may gifts invite:
For gifts of wisest men do blinde the sight,
And words ev'n of the Righteous do pervert,
Making them wrest the Law, and take delight
In base rewards, which do corrupt the Heart,
Which being once amisse doth all the rest divert.

34

But vain it is to think by likelinesse
Of earthly things to type out things Divine,
Since none her heav'nly Nature can expresse,
But who the God-head can aright define.
O let the Sun of Righteousnesse then shine
Upon my blinded heart with brightest rayes,
Which may direct me by her righteous Line,
To levell out and square aright my waies,
By Righteousnesse divine and her pure shining Rays.

35

Yet Righteousnesse no cause is, but the way,
Whereby we to our Heav'nly City come:
He that doth misse this path doth walk astray,
And head-long with iniquity doth run.
As in some narrow passage to a Town,
He that will thither passe, one way must tread,
Which if he misse, he wanders up and down,
No path but one the right way him can leade:
Yet we the path no cause of coming thither reade.

36

This way's like Jacobs Ladder, which did reach
Ev'n up to Heav'n, yet stood upon the ground;
From top whereof Christ out his Arm doth stretch,
To help up all that in good works abound.
A streight long way and many steps are found,
Before we scale the top of Righteousnesse,
Gods gracious Spirit doth this way propound,
And guides our feet to move aright to blesse,
But only Christ above doth us thereof possesse.

37

In this way Enoch's said to walk with God,
And Men began then holy invocation:
Next Noah in his Makers grace abode,
A just and perfect Man in's generation.
Thus Job, Lot, Abram, have their commendation
For Justice, Judgement, Faith and Righteousnesse;
Walking with Men in upright conversation,
And towards God in Truth and Holinesse,
Thus shewing by her fruits the Faith which they professe.

38

Thus Patriarchs, Prophet, Judges, Priests, and Kings,
That did beleeve Gods future promises,
First fear'd and honour'd him above all things,
Next walk'd on earth in Truth and Righteousnesse,
Labouring in Life and Doctrine to expresse
Their firm belief of Christ that was to come,
Who since is manifested in the Flesh,
And doth the end of Righteousnesse become,
Which cannot be obtain'd unlesse on earth begun.

39

Lo, Moses had an eye to this reward,
When he left Egypts pleasures, wealth, promotion,
The three chief baits which Worldlings most regard,
Three greatest Enemies to true Devotion:
Joseph for this despis'd his Mistris motion,
And rather chose that stocks his limbs should lame,
Then he would taste of Lusts unrighteous potion.
Lo, Christ a wretch for Righteousnesse became,
And for the Just's reward endur'd the Crosses shame.

40

Were mortall eyes but able to behold,
The glorious splendour, and the light Divine,
The Crowns, Joys, Honours, Pleasures manifold
Prepar'd for them that live by righteous Line,
And how the Righteous like the Sun shall shine
With Son and Father in eternall blesse,
We would not at Crosse shame reproach, repine,
Which though they seem some burthen to the flesh,
More free our souls hereby converse in Holinesse.

41

Oh make me see the profit, use, and end
Of Righteousnesse, and the necessity
I of her breast-plate have, me to defend
Against the fury of mine enemy:
And grant, my conscience good may testifie
The arms whereby I may stand fast and sure,
And not those feign'd ones of Hypocrisie,
Which never can hold out me to secure,
Or any of the fiery darts of Hell endure.

42

Then as a Lion shall I be most bold,
My righteous way shall shine ev'n as the light,
The eyes then of the Lord shall me behold
And he will grant me ev'n my hearts delight.
In all his Statutes I shall walk aright,
And all his judgements just and true observe,
My death shall be most precious in his sight,
My righteous memory he will reserve,
Yea, ev'n the righteous seed he will on earth preserve.

43

Thus having chalked out the Rule of Right,
I should by my first Method next proceed
To sing of Mercy; but Truth doth invite
My Muse first her great power to areed,
Who doth in time ev'n Righteousness preceed.
Besides, none can approach dread Mercies Throne,
But those whom Truth and Justice thither leade,
And sure their Nature links them so in one,
As one without the other never goes alone.

Meditat. II. Of Truth.

1

Such is the nature and sweet inclination
Of Heav'nly Graces all, whereof I sing,
That with most kinde and mutual relation,
They all seem joyn'd together in a ring,
So close each one another following,
That who gets one doth all the rest obtain.
For from one Fountain all of them do spring,
All link'd together in so strong a chain,
As where one Virtue dwels, there all the rest remain.

2

'Tis vain to think that single Graces can
Make up complete the Man spirituall,
More then divided Members of a Man
Can grow, or thrive, not joyn'd together all.
Hence Poets the three Graces twins do call,
Joves Daughters, and them in one ring do joyn;
And hence they make the Virgins musicall,
All but one consort, which are Sisters nine:
Thus by their fables shadowing things Divine.

3

For they discern'd by Natures dimmed light,
One Authour sole of ev'ry goodly grace,
Whom Father they and King of all do hight,
And him Lord over all their gods do place.
Lo, thus as in a mist they Truth did trace,
But missing the true path of Righteousnesse,
In stead of Truth they Errour did embrace,
For never was fair Justice Errours guesse,
Nor ever Truth did dwell with Unrighteousnesse.

4

For seeming Truth without the Rule of Right,
Like Summum jus is greatest injury:
And Righteousnesse not guided by Truths light,
Is Curiousness or false Hypocrisie.
Faith that brings forth fruits of Iniquity,
Is base Presumption; Love, Dissimulation
That worketh not in us by Charity,
All from one Head have life and sustentation,
And therefore all together make their habitation.

5

But none more like are, or of Kin more near,
Then this fair pair of Truth and Righteousness;
The blessed Mother and her Daughter dear;
For Truth the Mother is of Uprightness:
And surely Truth and honest Simpleness
To ev'ry Virtue doth so needfull grow,
That all fair shews not done in Singleness
And Truth of heart are but a false vain show,
A splendid sin corrupted by Mans heart below.

6

Thou in whose Lips was never found least guile,
Whose Heart hates lying and iniquity,
Whose Hands did never God or Man beguile,
Whose Hand, Heart, Word, and Thought is Verity,
Whose blessed Spirit of Truth doth testifie
Unto our Spirits true way of Righteousness,
By which we come to live eternally,
Direct my Muse Truths nature to expresse,
That Truth may guide my steps to endlesse Happinesse.

7

There's but one Truth, which, plainly to proceed,
In four parts singled out I will define;
And first the Truth of Judgement I areade,
A power enlightning of Gods Spirit Divine,
Which doth Mans understanding part refine,
And settles in the Doctrine of his Word:
Behold, when Truth doth in our judgement shine,
All Heresie and Schismes by us abhord,
This Truth of Judgement sacred Knowledge doth afford.

8

Truth of the heart is a sweet singlenesse
And sincere meaning, whereby Man constrains
His heart to approve it self in Holinesse,
To him that searcheth both the Heart and Reins.
This in the inward Man the Truth contains,
And is to God most acceptable treasure:
This Truth from all Hypocrisie refrains:
Here doth the devil soonest take his seasure,
For lo, the Heart of Man's deceitfull above measure.

9

The Truth of speech is, when our hearts agree
Unto the matter-and unto our minde:
For if it from our Heart do disagree,
Or from the thing whereto it is design'd,
The first to be plain lying is defin'd.
The second, falshood at the best we name:
One doth abuse the Conscience and the Minde;
The other brings the Authour unto shame;
Both falsifie the Truth and are alike to blame.

10

The Truth of Action's honest dealing, plain,
Faithfull in all without dissimulation;
With God and Man whether we lose or gain,
When we do not deceive by simulation,
And feigning things without determination;
Or else dissembling whereabouts we go:
These are from Truth a wicked declination,
And whenere God or Man's abused so,
We do not what we would others should to us do.

11

But as a naturall body doth consist
Of quarters four, to make a man complete,
And if but one of all those four be mist,
The other three lose all their life and heat:
Ev'n so it is with Truth where of I treat,
If of these four substantiall parts want one,
The other three are vainnesse or deceit;
For Truth of Judgement, Heart, Speech, Action,
Make but one Truth without dissimulation.

12

But Truth of Judgement ground is and foundation
Of all the rest: For, Be our Hearts sincere,
Our words and deeds without dissimulation,
If Errour in our Judgements doth appear,
With Paul we may ev'n persecute the dear
And holy Servants of the Son of Truth,
And think we do to God good service here.
Fie then on Fools that so mispend their youth,
They never seek to know or learn the way of Truth.

13

But be our Judgements ev'n as right and sound,
As Christs Disciples by their Master taught;
Yet if within us Judas hearts be found,
On us the greater judgement shall be wrought.
Who knowing's Masters will it sets at nought,
Oh, what doth he by this his knowledge gain,
But ev'n the sting of his own conscience brought
To desperation and infernall pain,
And to get out this sting puts on an hempen chain?

14

What shall we say of those that do professe
Truth of Religion, and a Heart sincere?
Yet in their dealings nothing lesse expresse,
But for their gain deceive, lie, and forswear:
Surely, these men a double heart do bear:
For were the Heart, which is a lively Spring
Whence flow our words and deeds, oh were that clear,
Then all the streams from thence forth issuing,
Would be pure like the fountain, whence they have their spring.

15

But things we best of all by causes know:
God is the Cause of each good gift and grace,
But here more mediate Causes I may show,
Whereby he in the Truth doth guide our pace.
By's Word we Truth of Judgement do embrace,
Which is to wandring Souls a guide and light,
His Spirit on our Hearts doth Truth enchase,
Then Truth of Judgement makes us speak aright,
And Truth of Heart makes all our actions true and right.

16

Thus (as Effects) true Speech and Actions flow
From Truth of Judgement, and the Truth of Heart,
As all Mankinde from Eve and Adam grow:
But if the subtle Serpent can pervert
Our Hearts or Judgements, as he did divert
Our two first Parents, then as all their seed
Defiled is with their corrupted part,
So from our Heart and Judgement will proceed
Corrupted words and actions which such fountains breed.

17

O blessed Truth that holy Church preserves
From Satans malice, and the Moth of time,
O Glorious Church, whose soundnesse pure reserves
Truth of Religion, which doth make thee shine
In Righteousness, Faith, Hope, and Love Divine,
More then Pomp, Wealth, Universality:
For Truth doth deck Christs Spouse more trim and fine
Then Time, Consent, Succession, Unity,
Now foild with Superstition and Idolatry.

18

With these false Ornaments the Church of Rome,
Like painted Harlot, shuns the open Light:
Nor will unto the Ground and Pillar come
Of Truth, to try if she be wrong or right.
Therefore poor Laiks never must have sight
Of holy Writ, to frame their Judgement by:
Traditions and false Miracles them light,
And on the Churches word they must rely:
Thus Ignorance the Mother is of Popery.

19

But as sound Truth abhors such Ignorance,
Ev'n so presumptuous Curiosity
She doth decline, nor ever doth advance
Her purest thoughts to things that be too high:
Her subject is no higher Mystery
Then Spirit of Truth is pleased to reveal:
Into Gods secret Counsell for to pry,
Is like the Thief that fire from Heav'n did steal,
To whom ev'n Heathen judgements endlesse torments seal.

100

20

So universall is Truths glorious Fame,
That all things that the Heav'n and Earth contains,
Delight to be adorned by her Name:
Yea, God himself Truths title not disdains:
Lo, He Lord God of Truth for aye remains.
The Word of Truth, the Spirit of Truth, likewise
Waies, judgements, works, commandments, Truth retains
In this, Saints, Angels, with God sympathize:
But Satan and his brood delight in contraries.

21

Thus as she is adorn'd by Titles high,
So with her Glory she doth all adorn:
Nothing unto perfection cometh nigh,
Except by them the badge of Truth be born.
And though some Worldlings do her Livery scorn,
As things against their pleasure, ease, and gain,
For that plain-dealing is a Jewell worn,
But he that wears it beggery shall gain;
Yet Truth her credit still doth with the best retain.

22

Yea, Truth amongst the Writers of all times,
Hath been in such great honour and account,
As without Truth yet never Prose or Rimes
To any Praise or Honour up did mount.
The holy Writ, wherein Truth doth surmount,
She safely doth 'gainst all her Foes defend.
How oft doth Davids Muse Gods Truth recount,
Whereby her glory lasts to the worlds end?
Ah, my poor Muse, see thou alwaies on Truth attend.

23

There's not one Virtue that with Love doth dwell,
But honours Truth, and seeks her company:
Begin ev'n at Humilities low Cell,
And Mount to Mercy that doth sit on high,
All seek the company of Verity.
Ev'n Love must be without dissimulation,
And Righteousness without Hypocrisie,
Unfeigned Faith true coustant Expectation,
No virtue without Truth comes near Loves habitation.

101

24

Fair glosing shews without Dame Verity,
Are but as falsly feigned holinesse,
Which surely doubles the iniquity,
And never leades the way to Happinesse.
My Muse is far unable to expresse
The praises all of Peers that Truth attends,
Whom she adorns with wondrous Noblenesse:
But Righteousness upon her most depends,
And Mercy now and Truth have met & grown great friend.

25

But surely Truth hath not so many Friends,
But she doth finde as many Enemies:
For Satan all his malice 'gainst her bends,
Supplanting Her by force or subtleties.
He father is of errours and of lies,
And seeks herewith Truths glory to distain,
And therefore they maliciously devise
Interpretations false, and glosses vain,
Traditions, mens inventions, 'gainst her to maintain.

26

As Purgatory first they did devise,
Purses for pardon of mens sins to glean:
So Limbo's they for Writers have likewise
Wherein to purge and make their Writings clean,
(Index expurgatorius I mean)
In which if any Writer disagree
From their Traditions, whereupon they lean,
They in this Limbo Patrum purg'd must be,
Or falsly else condemn'd to burn for Heresie.

27

Thus modern Writs, sacred Antiquity,
The Fathers, Schoolmen, Doctors, Histories,
They all of them in Purgatory fry,
And sore against the Truth do tyrannize.
The ancient Fathers Truths antiquities,
That like John Baptist bear to her record,
They do behead, or else them circumcise,
None scapes their Index but Gods holy Word,
And that must be translated with their Church t'accord.

102

28

True dealing is like Touchstone, which doth try
The baser Mettall from the purest Gold:
Discerns a true Heart from Hypocrisie,
And fained Purity doth soon unfold.
And as by Touchstones touch is easily told
What is pure Gold, from what is guilt for show;
Although the Gilt's more glorious to behold:
So Truth of Heart by Truth of Words we know,
And by the Actions which from them do daily flow.

29

Truth's like the Treasure which the Husbandman,
As he was digging in the Field, did sound,
Which he keeps close, and sels all that he can,
And with the Money goes and buys the Ground.
She's like the precious Pearl the Merchant found,
And then sold all, this Gemme for to obtain.
The wise Man heav'nly Counsell doth propound,
That wils us use all means her to obtain,
And buy the Truth with losse of honour, pleasure, gain.

30

As precious Ointment powr'd on Aarons head,
Ran down upon his Beard and did not stay,
Till all the Skirts it of his cloathing spread:
So sacred Truth her vigour doth display
From head, whereas our Judgement makes her stay
Unto the Beard and Tongue, where speech have place,
Then to the Heart and Hands she holds her way,
From whence our Actions all have life and grace;
Thus to the Skirts of our long-cloathing Truth doth trace.

31

Gods Truth compares her to a Belt or Zone,
Which Souldiers use for strength and ornament,
Whose golden Studs most gloriously shone,
And joyn the Armour in fair complement.
Lo, whilst this Girdle is about us pent,
Christians whole Armour hangs on fast and sure:
But if this Girdle from our Loins be rent,
Off fals our Arms, and Satan or Worlds lure
Then wounds us desperately, or makes us sleep secure.

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32

Divinest Spencer, thou didst shadow well
In Legend of {true} Love and Chastity:
By girdle fair of fairest Floriwell,
This sacred Belt of Truth and Verity,
Which none on looser Ladies joints could lie,
Yet their fair Limbs that had liv'd true and chaste,
It did adorn most rich and gloriously,
And was most fitting for their flender waste,
But they Ungirt unblest, were that had been unchaste.

33

For as the girdle doth inclose around
Mans body, where our souls high powers do dwell:
Wherein as good or evil do abound,
Ev'n all our actions flow thence ill or well:
So Truth about our souls keeps Centinell,
And ev'ry act we do she doth make known
To that just Judge, from whom we can conceal
Not ev'n the secret thoughts are in us grown:
For nought so close or secret is to Truth unknown.

34

What doth the Word of Truth to us commend,
More then this inward Truth and Singlenesse?
Abram for this is stil'd by God a Friend,
And Job a man of Truth and Perfectnesse.
If I should here the Readers patience presse
With all examples therein to be found,
Surely, my Verses should be numberlesse:
Wherefore a few I for the Truth propound,
That you like Men of Berea may the Scripture sound.

35

Where you shall finde of Truth examples store,
Ev'n Christ himself for Truth was crucifide,
Baptist beheaded, Paul endured more
For Truth then the Apostles all beside.
When Peter had the Lord of Truth denide,
He went out and did weep more bitterly,
Then when his Master to him signifide
By girding him, what death he ought to die,
Whereby he should the Truth of God much glorifie.

104

36

Lo, many Daughters have done vertuously,
But glorious Truth doth far surmount them all
Yet if I only sing of Verity,
And labour not to practise it at all,
But from my Loins her Girdle loosen shall,
It had been better I had never known
The way of Truth, then afterwards to fall
And leave the Light, that unto me was shown,
Choaking those seeds of Grace the Spirit of Truth had sown.

37

But ah, now we with the fashion all do run;
As Buildings, Wares, Apparell, are for show,
So is Religion and Devotion;
Where is most pomp and glory, thither flow
The greatest multitude; From whence doth grow
To such a height the name of Popery;
Yea, many of us seek for praise to know;
But leave true practice in sincerity,
When not to know but do Gods will is charity.

38

Fashion and Custome now so tyrannize,
As comely honest Truth they do out-face:
If it the Fashion be us to disguise,
It as a comely Custome we embrace;
That which Paul thought a Womans foul disgrace,
Like Man to have her head uncover'd, shorn,
Amongst our Women holds a goodly grace,
Like unto mens their garments now be worn,
As they in Truth the frailty of their Sex did scorn.

39

I have a tale heard, How a holy man
A Harlot did divert from filthy quest;
Who by her comely feature many wan
To leave their own, and foil her filthy nest.
Himself in habit of a Gallant drest,
Agreed and paid, desir'd a secret roome,
She him unto a Chamber streight addrest,
So close that therein not least light could come
But ah (said he) Gods eye us here may see alone.

105

40

Alas (said she) no place can be so close,
That can us hide from Gods all-seeing Eye;
Dost thou beleeve (saith he) Gods sees thy grosse,
Thy beastly foul sin of adultery,
And fear'st not lest his fury should destroy,
Ev'n whilst in this presumptuous sin thou art,
And thee condemn to Hell eternally?
My Authour saith, hereby he did convert
Her wicked life to Truth and Singlenesse of Heart.

41

But I confesse that though with all my might
I labour for true purity of minde,
And would do nothing but as in the sight
Of God and Angels, Satan and Mankinde;
Yet often my deceitfull heart I finde
Tempting me secretly such things to do.
Which I should not adventure in that kinde,
If some Man present were the same to know,
Yet Truth the closest of them all to God doth show.

42

Oh thou that Truth requir'st in inward parts,
Us secretly mak'st Wisedom understand,
Renewing Spirits aright and clensing Hearts,
By whom in Truth and Righteousnesse we stand,
My way direct right to the holy Land,
Through Desarts wide of this Worlds wildernesse;
Feed me with heav'nly Manna from thine Hand,
With water from a Rock my soul refresh,
And thorow Jordans floud conduct to endlesse blesse.

43

Oh let thy Word of Truth my Judgement sway,
Thy Spirit of Truth mine inward Man inlight,
Incline mine Heart to learn, Will to obey,
And on thy Truth set thou my whole delight,
On it to meditate both day and night:
That whether I eat, sleep, walk, watch, or pray,
I may remember I am in thy sight,
So shall I conscience make of every way,
And be most carefull what I ask, think, do, or say.

106

44

But ah, Dread Mercy, I too long forbear
To tune my Ditty to thy sacred praise,
Who were so gracious unto me whileare
When I appeal'd from Justice stricter Sayes,
Unto thy Throne of Grace, where though my waies
Were all discover'd by thy gracious dome
I was absolv'd. But next I will thee praise,
Now I with Truth and Righteousness have done;
For none without these two to Mercies grace can come.

107

Meditat. III. Of Mercy.

1

If any mighty Monarch chance enquire,
Why I sweet Mercies seat do place so high,
Since she the lowliest Cell doth most desire,
Her self delighting sole in misery,
The only Object of her pitying eye:
He hence for greatnesse may this lesson gain,
That as he grows in Pow'r and Majesty,
To poor he ought the greater Mercy dain,
Thus imitating him by whom ev'n Princes raign.

2

For though this Dame be of such wondrous grace,
So near in favour to the Queen of Love,
That next to her she gains the soveraign place,
Both here below, and in the Heav'n above;
Yea though to heav'nly Love so like she prove,
That scarce the one from th'other can be known,
(Though to be mercifull, and truly love
Do differ much, as after shall be shown)
Her bounty is not to the meanest wretch unknown.

3

A depth all bottomlesse I now do sound,
A height which higher then the Heav'ns doth reach,
So wide as nothing it can compasse round,
For Mercy over all Gods works do stretch;
So far beyond mans limited frail reach,
As to conceive of Gods Eternity,
Or how he all doth out of nothing fetch,
Darknesse from Light, Joy out of Misery,
From War true Peace, high Honour from Humility.

108

4

Thou, God of Mercy! Blessed Trinity!
Who first in thine own Image didst create
Man pure and good: But when Hels subtlety
Had him dejected from so happy state,
Abandoning to endlesse Bale and Hate,
That riches of thy Mercy might appear,
Didst for thy Mercies sake regenerate,
And all his score by thy Blouds price didst clear,
Grant I may rightly sing and practise Mercy here.

5

Which is a certain pitifull regard,
We do of others misery conceive,
Whereby our hearts are moved and prepar'd,
Them, what we can, to succour and relieve:
That Passion and Affection which doth grieve
Mans heart, to see anothers misery,
Doth not unto th'Almighties Mercy cleave,
No more then Anger, Hate, and Jealousie,
As they distempers are, be in the Trinity.

6

No words indeed can properly expresse
Gods Mercy, Anger, Hate, or Jealousie,
But as we see their fruits we them confesse,
To be in God by Anthropopathy:
Gods punishment of foul iniquity,
We call Revenge; And when he Grace doth show
To those that are in wo and misery,
We call that Pity: Not but we well know,
No passion or distemper in Gods Nature grow.

7

That Mercy may the plainlier be descride,
And we her diverse Nature better know,
I her into two Currents do divide;
The Mercy God on Creatures doth bestow,
And that which he requires of us below:
For as God is by Nature pitifull,
So he delights in them that Mercy shew;
For he by Nature is most Mercifull,
And therefore unto all in Fruits most plentifull.

109

8

Gods Nature is Eternall, Infinite,
So is his Mercy stretched out to all,
Ev'n as the Sun to Man and Beast gives light,
And Rain on bad and good alike do fall:
But this we call Gods Mercy generall,
Which lasts but for a time. But on the Just
He shews his Mercy more especiall,
Which everlasting is; wherein we trust,
And whereby He to Blisse will raise us from the Dust.

9

But here we must have an especiall Care,
Lest diffrence of Gods Mercy we confound,
Not speciall everlasting Grace to share,
Where he but common, generall, doth propound:
This is a firm Position, true and sound,
That God in Unbelief hath shut up all,
That his great Mercy might to all abound;
Unto the wicked, common, generall,
Eternall unto them that on him rightly call,

10

God grant to Me this Mercy speciall,
That of Mans Mercy I may right enquire,
That teaching I may practise it withall,
The Mercy that God doth of us require,
Of which, a two-fold kinde make one entire;
First towards Sinners that do go astray,
The next to Poor, and those that Help desire;
First pities Souls, and leades them in right way,
The last supplies their Wants, that need have ev'ry Day.

11

For as Mans soul is his most noble part,
Whereon his sole eternall Blisse depends,
So he the greatest Mercy doth impart,
Who to poor wandring Souls his Mercy sends:
He that gives to the Poor, he surely lends
To God, that will four-fold his gift repay;
But who to save poor Souls his Mercy spends,
Shall sure obtain those Crowns at that great Day,
Which God doth up in store for such Soul-savers lay.

110

12

In men we divers outward causes see,
Which them to Mercy and Compassion move;
Some by remembrance of like misery
Which in themselves they formerly did prove;
Some Kindred, Youth, Acquaintance, friendly Love,
Learning, Nobility, to Pity leade:
But none of these cause Mercy from above,
But it from Gods sole goodnesse doth proceed,
And not from any thing that in our Natures breed.

13

None can to Mercies perfectnesse attain
But only God, whose Mercy's over all;
No number can our miseries contain,
Yet God in store hath Mercy for them all:
Only in words Gods Mercy doth not fall,
But most in fruits and comforts doth abound:
As Mercy hath no measure, so withall,
Her fruits and works all numbers do confound,
Mans life a daily exercise thereof is found.

14

'Tis not a heavy Heart or grieved Minde,
Compassionate of others miseries,
Whereby afflicted Souls no profit finde,
But as our Heart, so our Abilities
Must minister to Saints necessities;
They that the Heart and Hand in this disjoyn,
Faith and Good Works to sunder do devise.
If first our Hearts to Mercy true encline,
Good Words and Works from thence as true Effects will shine.

15

Then we them truly works of Mercy call,
When from unfeigned Mercy they proceed:
For sure it is the Heart that seasons all,
Which maketh mercifull in word and deed.
Thus she releeves the Poor that are in need,
And Widows, Orphans, Strangers entertain;
Doth clothe the Naked, and the Hungry feed,
Visit the sick, the Captives that remain
In bonds, quite loose: And comfort those that mourn in pain.

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16

By her is daily great provision made
For Blinde, Old Lame, all People that are poor,
Not those that do of begging make a Trade,
And loosely idle walk from dore to dore,
A work of Mercy she it deems to gore
Such Vagabonds: their Passe with bloud to seal,
Unfruitfull Vermine that consume our store,
The Caterpillers of our Common-weal,
Which to maintain base ease and lust, beg, lie, and steal.

17

Thus she accompanide with Humility
Into deep stinking Dungeons will descend,
To visit captiv'd thrals in misery,
And them instruct in waies of Truth to wend,
Exhorting them their bad lives to amend:
If any for well-doing bound do lie,
She for his ransome her estate will spend,
All Malefactors wants She doth supply,
For well she knows Christ did for Malefactors die.

18

She next like Lot and Abram entertains
Strangers all Day, at Noon, and eke at Night:
Not that she hopes from them least gold or gains,
Or that with double mends they will requite:
But those which harbour want she doth invite
Humbly to Meat, and Drink, and Lodging meet,
Where she to wait upon them takes delight,
And brings fair water for to wash their Feet,
And them for her sweet Saviours sake doth fairly greet.

19

Then she the hungry Bodies of the Poor
With her fair Hand of plenty full doth feed,
And drink unto the thirsty powreth store,
She fears not once her self to stand in need.
Who to the Sower ministreth his seed,
And bread unto the humble, will provide
For those which of her Body she doth breed,
She with no future want is terrifide,
For others oft to feed, she hunger doth abide.

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20

Oh, should you see th'abundance every day
Of clothes, she for the naked doth provide,
To keep them from the cold, and to aray
Gods Images which here in Clay abide,
And if that any naked she espide,
After she all her clothes divided had,
She would her own coat cut out, and divide
To those that want: most chearfully and glad
That she had such a shift, poor naked Souls to clad:

21

With those that mourn in Sion she will mourn,
And bear a part with them in misery,
Whether they weep, by friends as left forlorn,
Or grone with weight of their iniquity,
She wondrous salves of comfort doth apply,
And when they weep, she mourning not forbears,
And oft in Psalmes and Hymns makes melody,
Sweet Psalmes and Hymns that dry up all our tears,
And like to pleasant Wine make us forget our cares.

22

But, most of all, sick persons she doth tend,
And comfort them in point of death that lay,
For there most needed comfort sweet to lend,
When Sin, Hell, Death, and Conscience do dismay
The Soul that now departing is away:
First spirituall comfort she to them doth deal,
How on Christs merits they should only stay,
Balm that applide aright, their sores should heal;
And prays the Spirit within the Truth hereof may seal.

23

'Twere infinite to tell the wondrous store
Of heav'nly comforts Mercy can apply,
For Mercy hath a salve for ev'ry sore:
Souls burthened with their iniquity
She handleth most soft and tenderly;
The smoaking flax, nor yet the bruised reed
She will not quench or break unwarily;
Such heav'nly comforts can this Peer areed,
That she makes Souls revive when Bodies are nigh dead.

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24

Best skill to cure the body she doth use,
And to his former health again restore:
No Office mean or base she doth refuse,
That may the pain asswage, or heal his sore,
All miseries lie open her before,
That she may lend to all her help and aid,
She physick sends, and meat unto the poor,
With beds of down, whereon he may be laid,
And though her med'cines fail, her praier's never staid.

25

But if their Souls from Bodies once depart,
In seemly sort she cares them to engrave,
Last work of Mercy that we can impart
Unto their corps when God their soul doth save,
Which though now dust, yet most sure hope we have,
God will the same a glorious Body raise,
And deck it for her Spouse most fine and brave,
The Deads memoriall she doth often praise,
The living to provoke to walk in righteous waies.

26

Thus when she hath in Grave him seemly laid,
With much lamenting, and with many tears,
To tender Orphans and to Widows aid,
She doth employ the utmost of her cares,
In whose defence no great Mans frowns she fears,
But stands in judgement for their firm defence,
And if both Parents die, as oft it fares,
Their tender Babes she soon removeth thence,
And feeds, and puts to School ev'n at her own expence.

27

Therefore she large Alms-houses hath erected,
Fair Colledges for Muses habitation,
And Churches by prophaner sort neglected,
Adorns and decks in honourable fashion:
She holds it much against her reputation,
In goodly seeled Houses to abide,
And see Gods Temples ruinous prophanation.
If in her any sparing be descride,
Tis that she works of Mercy may dispread more wide.

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28

But ah! no pen is able to recount
The fruits of Mercy by Humility,
But in one work I all them up do count,
To succour those that are in misery
As there is infinite variety
Of miseries in Soul and Body found,
So without number she doth helps supply,
But for her end Souls health she doth propound,
And in such heav'nly comforts she doth most abound.

29

Rebuke, admonish, suffer, and chastise,
Her very stripes are corrasives to heal,
And when in most distresse the Body lies,
Most comfort then to she doth reveal.
Thus Christ did unto her a patern seal,
With mortall food he thousand Bodies fed,
But those to whom he Bread of Life did deal,
Like huge Sea sands cannot be numbred,
Whereby their Souls now live, though yet their Bodies dead.

30

Justice and Mercy both do well accord,
And in one Subject may contained be,
For Just and Mercifull is God our Lord,
Just as a Judge, but as a Father he
Is pitifull and tender: So ought we
In our own cause, as Fathers Mercy show,
And our dear Brethren of all wrongs to free,
But when we sit in judgement, we must know,
We are Gods Ministers to punish sin below.

31

Ev'n as a Judge in his own Family
Unto a gracelesse son may pardon give,
Though he his Coffers rifle privily,
And do conspire of life him to deprive;
But if as Traitor to his Prince he live,
And one before his Father him arraign;
The Judge there cannot his own Son forgive,
But must condemn to his deserved pain,
For Magistrates ought not to bear the sword in vain,

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32

I Mercy here and Justice may compare
Unto a Gardiners spade and pruning knife,
The knife luxurious branches off doth pare,
That for vain shew grow fruitlesse, rank, and rife;
The Spade unto Vines root, gives heart and life,
By dunging, opening it to Sun and Rain:
Ne yet betwixt them discord is or strife,
One prunes the boughs, the other doth maintain
The Root. Both have one end the Bodies good and gain.

33

In this worlds School we all like Scholars are,
Fitted below for Fellowships above,
Mercy, our Patronesse doth us prepare
Food, Rayment, Bookes, all things that needfull prove,
We all have but one Lesson here: to love:
Which none can better teach then this sweet Peer,
Yet our untowardnesse doth oft her move,
To suffer Justice to correct us here:
Which sure doth us more good then all her dainty cheer.

34

So as Correction truly may be said
To be a work of Mercy: For as he
That most affects his Son, is not afraid
To scourge him oft for his impiety,
Ev'n so our gracious God, to whom we be
Then Son unto his Father far more dear,
Doth oft chastise to purge and purifie
Us from sins guilt, whereby we may appear
Before him perfect, pure, and live more holy here,

35

For Mercy doth like skilfull Surgeon deal,
That hath for ev'ry sore a remedy:
If gentle drawing plaisters cannot heal
The wound, because it festreth inwardly,
He sharper corrasives must then apply,
And as he oft cuts off some member dead,
Or rotten, lest the rest should putrifie,
So Mercy wicked Members off doth shred,
Lest they should noysome prove to body and the head.

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36

Here will I strive to clear the difference
That I of Love and Mercy do conceive,
To other each have so near reference,
That we one for another oft receive:
Gods Love upon th'Elect doth only cleave,
Mercy on them in Misery that lie.
Till Satan our first Parents did deceive,
God them embrac'd in Love and Charity;
No Mercy needed them that felt no Misery.

37

Gods Love doth most in our Creation shine,
In our Election and Predestination:
But his great Mercy seems to draw her line
From our Redemption and Justification.
Not that I hence exclude Loves operation,
For Leve is as the Prince and Soveraign,
Of all the Graces needfull to salvation;
And Mercy is the chiefest of her train,
And seems in Mans Redemption like her Queen to reign.

38

As that great Peer that in his Princes grace,
For Vertue and for Learning high doth stand,
And next to him obtains the second place,
And chiefest government of all the Land,
In Court of Mercy doth ev'n counter-mand
Acts that are sped in Justice highest Plea;
So Mercy here, who is Queen Loves right hand,
Doth us from sentence of damnation free,
Which Justice doth pronounce; A hard, but just Decree.

39

But as this Peer derives authority
From Prince, by whom all Regiment doth move;
So speciall saving Mercy doth rely,
And first proceed from Gods eternall Love.
O deep rich wisedom of our God above,
Unsearchable thy Judgements and thy Waies,
Past finding out! more hard the more we prove,
Most glorious Sun of Love which wide displays
Thy beams of Mercy bright like Phœbus golden rays.

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40

As Ointment sweet that powr'd on Aarons head,
Ran down and did perfume his garments all,
So this sweet Oil of Mercy doth dispread,
From Christ our Head and on his Members fall:
If I should here to your remembrance call
The names of all, whose Mercies did abound:
I might as well here make memoriall
Of all Saints Names that Books of Life propound,
Who shew'd true Mercy here, in Heav'n have Mercy sound.

41

But that we may the eas'lier apprehend,
And taste Gods Mercy; He it maketh known
To us familiarly: And doth commend
It to us by examples of our own.
As Father hath to Childe his Mercy shown,
As Mother fruit of her own womb doth love,
As Birds their young ones feed till they be flown:
So mercifull the Lord to us will prove;
And though all these should fail, God will not fail above.

42

But ah! so carelesly we Mercy show,
And succour those that are in misery,
That we by all means do avoid to know
Their wants, that are in wo and poverty.
Whenas indeed to see calamity
Of others doth Mans heart to pity move,
We swim in Plenty and Prosperity,
Regarding not what hardnesse others prove,
And far the sight or thought of wretchednesse remove.

43

Our Captain did not thus that went before,
But in much anguish, pain, and tribulation
Converted Souls, heal'd Sick, releev'd the Poor,
Himself without a house for habitation,
In works of Mercy was his conversation,
What Member suffred and he did not grone?
Where saw he want and shewed not compassion?
What, did our Head this by himself alone?
No, His Apostles all with him in this have gone.

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44

Oh, that we would in this Him imitate,
And Mercy ev'n with open Arms embrace.
With our whole heart, strength, substance and estate,
Aid and releeve the Poor in wretched case;
'Tis not a piteous heart that makes men base:
For they that are most valiant, noble wise,
Are readiest Mercy here to shew and Grace,
When Cruelty's the badge of Cowardise:
Good Kings rule all by love; Usurpers tyrannize.

45

God able is by his one only Word,
To succour all that are in Misery,
And in abundance daily bread afford,
To those that are in want and poverty;
Yet more to show his Liberality,
And that his wondrous Bounty might appear,
Us for his Stewards he doth dignifie,
And good Dispensers of his bounteous cheer:
Happy is he whose Lord him findeth faithfull here.

46

Lord, of those faithfull Stewards make me one,
Yet for no hope of Merit or Desert,
But for the Glory of thy Grace alone,
And riches of thy Love, who Authour art
Of ev'ry Grace that cometh from the Heart:
With temporall afflictions exercise
Me, that I may escape eternall smart,
And learn by griefs and mine infirmities
To succour all that are in wo and miseries.

47

Could we conceive what Mercy may be found
With mercifullest man that ere did live,
And we may know far greater doth abound
With God, who's not more willing to releeve
Then able all things needfull us to give,
Besides in Mercy he doth take delight,
Most ready their offences to forgive
That do rely upon his Truth and Might,
And on his gracious Providence do rest aright.

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48

And therefore thou this life appointest here
For Mercy; but in life that is to come
Thou as an upright Judge wilt then appear,
And render ev'ry Man as he hath done:
Oh shouldst thou here with Judgement have begun,
We all had heen the Vessels of damnation,
And but for Mercy we had long agone
Been swallowed up of Hell and Desperation,
Thy Mercy that begun, Lord finish our Salvation.

120

Meditat. IV. Of Patience.

1

Well hath our Valiant Guide Mans Life compar'd
Unto a warfare, where we alwaies stand
In complete Armour, ready and prepar'd
The force of cruell Foe-men to withstand,
Where Satan, World, and Flesh together band,
By open force and treason to subdue,
And leede us captive by their mighty hand,
And all unarm'd, or out of order due
They fetter'd drag to Hell with cursed damned crue.

2

Which to avoid, he wills us to be strong
In God, and in the Power of his might;
And the whole Armour that doth here belong
To Christian Souldiers, on our Souls to dight:
For here with Flesh and Bloud we do not fight,
But Empires, Powers, Principalities,
The Worldly Governors of darkest night,
Sublime, spirituall, subtle Enemies;
Which to resist, he ghostly Armour doth devise.

3

The Belt of Truth, Brest-plate of Righteousnesse,
Faiths Shield, and Hope the Helmet of salvation,
Sword of the Spirit, Prayers ferventnesse,
Feet shod in Peaces Gospels preparation:
These be the Weapons of our Militation.
Of Helmet, Brestplate, Shield, and Girdle, we
Already have conceiv'd a Meditation:
These four the upper parts arm to the knee,
Patience the Legs whereon the rest supported be.

121

4

For so the Learned seem to give the Sense,
This Preparation of the Gospels Peace,
To be the brasen Boots of Patience,
Which doth defend from Thorns and Stones disease
Our Legs and Feet: And where the Belt doth cease,
These Boots of Patience Armour do supply,
By which in compleat Armour we do prease,
And stand undaunted 'gainst our Enemy;
This Vertue is the next my Muse seeks to descry.

5

Which well is cal'd the Gospels Preparation,
For never any Patience true and sound
Can be but by the Gospels mediation.
The Heathen built not on this certain ground,
And therefore this true Patience never found,
Which but by Peace of Conscience none attain:
This Peace the Gospel only doth propound
By reconcilement of the Lamb (Christ) slain;
Without this Peace of Conscience Patience all is vain.

6

Thou glorious God of Peace and Patience,
(Who sent'st thine only Son our sins to bear,
And by his Suffring and Obedience
Upon the Crosse from guilt of sin to clear
All those to whom his Crosse is sweet and dear)
Direct my Muse this Grace aright to reade,
That knowing her I never may forbear
To practise Patience in thought, word, and deed,
But to the end my Life in Peace and Patience leade.

7

Which is a gift of God, whereby we are
Inabled willingly and constantly
All crosses that God laies on us, to bear,
For Goodnesse, Godlinesse, and Honesty.
Impatience 'tis to bear unwillingly,
And but an idle feigned false pretence,
To boast of Virtue without Constancy:
Her parts be four; of which some difference
May seem and first, yet all make but one Patience.

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8

The first part is, from Anger to abstain;
The second is a constant Expectation;
The third is to the end Right to maintain;
The last consists in willing Sustentation
Of all afflictions here, and castigation.
But Man to these four parts we only tie:
For the last part, which doth consist in Passion,
Unto th'eternall Being comes not nigh,
Who's free from all Affliction and Calamity.

9

Yet is he rightly cal'd the Patient God,
And doth in first three named parts transcend:
First, far from Anger, when he spares his Rod,
He doth expect and wait till we amend:
And last, abides the same unto the end:
He fruitfull Times and Seasons of the Year
Unto the good and bad alike doth send;
Most patiently doth with our Follies bear,
And where he once doth love, he never will forbear.

10

Thus Mercy, Zeal, Repentance, may be said
Inexplicably in God to be;
Zealous, yet not offended or dismaid:
Most Mercifull, yet grief did never see:
Repenting, yet without remorse is he:
Most Patient, yet without least pain or passion.
Of Vertues parts, which are of Frailty
And weaknesse, God hath no participation,
Yet want they not in Man their use and commendation.

11

As is the Cause and End of Patience,
So we her true or counterfeit esteem;
The Cause and End do make the difference:
If we for Fancy, Glory, Lust, Wealth, seem
To bear with Patience, Hunger, Pain, Cold, Teen;
This suffring, missing her true Cause and End,
As falsly feigned, counterfeit we deem:
But if for doing well, or to defend
The Truth we suffer, this our Patience doth commend.

123

12

The greedy Merchant suffers wreck for gain;
For Lust some do endure ev'n basest shame;
The Souldier spends his bloud for glory vain;
Td'Ambitious venture all to purchase Fame;
Lo, there we carnall Ends and Causes name.
True Patience causes honest are and just,
When for ill-doing we do suffer blame.
Take pain for Glory, Honour, Gain, or Lust,
Rewards like to the Cause and End expect we must.

13

But true immediate Ground of Patience
Is the sweet Gospel (as I said) of Peace:
For Man, deep plung'd in sin and foul offence,
No Creature could Gods wrath but Christ appease,
In stead of Love, Gods wrath on Man did seise,
Till Christ concludes our Reconciliation,
And us of our offences doth release,
Of which the Gospel is th'Annunciation:
Therefore is Patience cal'd the Gospels preparation.

14

And therefore as her Cause and End is Peace,
So all her works to inward Peace do tend,
Which in the inward Man doth most encrease,
When outward Wars seem most him to offend,
She doth our Souls most valiantly defend,
By patient bearing crosses, pain, and shame,
Which she with Patience suffers to the end,
Except they crosse the Glory of Gods Name,
Or Neighbours good, which to endure deserveth blame.

15

There is of Sin one ill, and one of Pain,
That ill of Sin this Dame cannot abide,
But that of Punishment she counteth gain.
Gods holy Name blasphem'd or Truth deni'd,
Or wicked Men Gods holy Saints deride,
Is no true Patience patiently to hear,
But on our selves when crosses do betide,
Then Patience true doth patiently forbear,
For she her own, not others wrongs, delights to bear.

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16

If one will take her Coat injuriously,
She suffereth such losse with Patience;
But if of Faith, Love, Truth, or Honesty
One would deprive her, that is such offence
As cannot stand right with her Conscience.
She private Wrongs most willingly doth hide,
But faults admitteth under no pretence.
She can endure Men should her self deride:
But her Profession scorn'd she no waies can abide.

17

Compell her to a mile, she will go twain;
Strike her on one, she turns the other Ear;
All wrongs done to her self she can sustain,
But none done to her Neighbours she can bear:
If she to love her self commanded were,
She evil would resist with ill again;
But lo, her Lord resistance did forbear,
When he was scoffed, scourged, beaten, slain,
And open'd not his Mouth to curse or to complain.

18

Afflictions are her Objects, which we finde
Divers, as they in divers Subjects rest,
Afflictions of the Body and the Minde,
Which Minde and Body dang'rously infest.
Against these Patience is alwaies prest,
And them as welcome Friends doth entertain:
More crosses she endures, more she is blest,
And knows through anguish, trouble, grief, and pain,
Her aim, eternall Rest, she in the end shall gain.

19

Most sweet Companion and most welcome Guest,
To ev'ry pair combin'd in Amity:
The chief Maintainer of each joyous feast.
Begun in Wedlock, Friendship, Charity,
Sweet Patronesse of each Society;
Continuing all that Love begins in Peace:
Most sacred Twin with sweet Humility,
For as one grows the other doth encrease,
And to attend on Love and Mercy never cease.

125

20

What doth the Love 'twixt Husband and the Wife
Then Patience More fast and firm maintain!
Who keeps true Friends from discord, jarre, and strife,
And Children in their Parents love retain;
She Masters favour doth to Servants gain,
And tels them they a Master have above,
Who God most patient doth aye remain,
Though they to wrath him ev'ry day do move:
Thus Patience preserves all Peace begun by Love.

21

None can ascend to glorious Court of Love,
But he must climbe by Patience, bear with pain,
Without this Patience all the Virtues prove
False shews, which do no substance true retain.
What Love, Faith, Hope? What Grace did ere remain
Constant? without this gift of Patience,
Therefore she is the Glory of Loves train,
The Vertues all attend her Excellence,
And she again attends them all with Recompence.

22

Those most Heroike Vertues, Fortitude,
Prudence, Joy, Justice, Bounty, and the rest,
What are they, if you Patience exclude,
But ev'n so many torments to molest
Mans Soul, if with affliction once distrest?
Zeal without Patience doth like Fury spurn:
Ev'n heav'nly Knowledge doth our mindes infest:
Repentance, like Hell fire doth Conscience burn:
Wer't not for Patience, all would to Confusion turn.

23

Nothing her Nature better can expresse
Then her to Boots and greaves of brasse compare,
Which do the Feet and Legs of Souldiers dresse
That in the fore-front of the battell are;
Thus shod on Spears, Pricks, Goads, Pikes, tread we dare;
Losse, Shame, Crosse, Fire, Grief, Sword, and Banishment,
Which would o'rethrow us, if our Legs were bare:
But Patience arms them with such hardiment,
They passe them over all with courage and content.

126

24

As Temples, Arches built by cunning hand
Of Artist, skilfull in Geometry,
More weight on them is laid, more firm do stand.
So Patience, more opprest most sure doth lie.
No Storms, Winde, Weather, can our House destry,
Erected on such sure and fast foundation:
Afflictions do the joynts more strongly tie,
And knit most firm by patient sustentation:
For more she suffers here, more is her consolation.

25

And as the soundnesse of a firm foundation
Is best discern'd when most weight on is laid;
And Faith unfeign'd best tryed by temptation,
Mercy most seen, when Poor do want our aid:
So Patience is most gloriously displaid
By Crosses, Pains, Disgrace, Indignities,
Which without her our Souls would have dismaid,
And Bodies griev'd with basest injuries:
All Vertues fairest shew, oppos'd by contraries.

26

Like as the heav'n above is garnished
With Sun, and Moon, and glistering Stars by night,
So hath Gods Church been alwaies furnished
With patient Mirrours to direct us right;
Yea, though we had no Scriptures us to light,
Examples of th'Elect might be our line,
To walk in Patience with all our might,
So they before to us that follow, shine;
That number Stars, he may that can their names define.

27

Begin we with our Sun before the Floud,
Our patient Maker; How did he forbear?
Though Enochs prophesying they withstood,
Yet God with their iniquities did bear,
Until the Deluge up the Ark did rear.
Next see his Patience and forbearance kinde,
To them that underneath the Covenants were:
But most his suffrance under Grace we finde;
As Father most to love his youngest is inclin'd.

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28

Our Saviour next, whose Life, Death, Suffring, Shame
To us, all Patience doth represent:
Whereby all Christians ought themselves to frame,
Following his foot-steps who before us went,
Who ne're did sin, nor ever guile invent:
Yet when he suffer'd, threatned not to smite,
But dumb like to a Lamb most innocent
Commits his Cause to him that judgeth right,
Bearing on Crosse our sins, that he redeem us might.

29

Now follow Stars which do receive their light
From that most glorious Sun of Patience;
Meek Abel slain by cruell Cains despite;
Noe Preacher to th'old World of Penitence,
Bearing scoffs, scorns, for his Obedience;
Abram forsakes his Kindred, House, and Land,
And patiently a stranger dwels in Tents:
At ninety nine is circumcised, and
His dear son Isaac offers at his Lords command.

30

See Isaac patient to embrace the Knife:
Jaceb enduring churlish Labans wrong;
His Dina's Rape, his Sons most cruell strife;
With Joseph who endured prison strong,
For doing well; who can expresse his long
True Patience, that did Pharaohs pleasures leave
To suffer pain his Brethren among?
Yet meekest Moses did stone-Tables cleave,
When Zeal of Gods great Glory did his sense bereave.

31

How patiently did holy David bear
Sauls persecutions, waiting for his Crown?
When he his skirt cut off, took up his Spear:
Yet would not let Abisai smite him down.
But none for Patience like to Job is known:
Lo, Christ himself the Patience doth commend
That Prophets, Priests, and Martyrs have us shown,
All which in brief the Truth for to defend,
Have without grudging held out constant to the end.

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32

All wrestled in this Field of Patience;
Some scorns, stripes, fetters, prisonment sustain:
Some racking, sawing, broiling, banishments:
Some scourg'd with rods, with sword some have been slayn:
In Sheep-skins, Goat-skins, some to walk were fain;
Of which the world in no wise worthy were,
All wildred on the Mountains and the Plain,
In earthly Dens and Caves lay hid for fear;
These all by Faith in Christ of Patience followers are.

33

When I the Lives of Holy Martyrs reade,
And what great torments here they suffered,
As Members sympathizing with the Head;
Saint Lawrence on a gridyron tortured,
Who at's Tormentors never murmured,
But pray'd them only turn the other side,
For one was broyl'd enough and martyred:
And

Potaviana.

her that did most painfull death abide,
Whom with hot scalding pitch from top to toe they tride.

34

Should I here wish their Patience or their Pain?
No sure, I wish both Pain and Patience:
The more I suffer here the more's my gain;
The greater losse, the greater recompence.
Ah, this to flesh and bloud is sore offence,
And unto carnall-minded, enmity,
That take delight in pleasing of the Sense,
Their Nose with smels, their Touch with luxury;
Their Taste, Eyes, Ears, their Heart and all with vanity.

35

Though thou escape crosse, seourging, sword and fire;
Yet surely, if thou liv'st the life of Grace,
And walk'st uprightly as Gods Laws require:
Flesh, World, and Devil thee will seek to chace,
As peevish, singular, vain, foolish, base:
Yea, wicked Men thy Patience to try;
Will thee deride, dishonour, scorn, disgrace:
We Patience shew in bearing injury
For Christ, as well as those that for the Truth do die.

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36

Lord grant me Pauls true constant resolution,
Not only for thy Names sake to be bound,
But willingly to suffer dissolution.
Some scorching flames like beds of down have found,
In some such inward comfort did abound,
When as they suffred for Christs holy Name,
For sign of inward joy and comfort found,
Their hands they lift up to expresse the same,
Till they consumed were ev'n by the scorching flame.

37

It was th'Apostles triumph and delight,
To be accounted worthy for Christs sake
To suffer scourging, prison, shame, despite,
Which did them way to Crowns and Glory make:
More happy 'tis to suffer at a stake
For Truth, then end our daies in ease and rest:
Paul for a wondrous favour did it take,
That he not only to beleeve was blest,
But that he suffered more for Christ then all the rest.

38

The abject and off-skowring of the World,
A gazing-stock to Angels and to Men,
Perill on Land, on Seas, with Tempest whirld,
Peril of Beasts, and of false Brethren,
Mock'd, scourg'd, bound, stock'd, cold, hungry, naked, thin,
Last, Satans buffetting spirituall:
I here should tire my Reader and my Pen,
If I his crosses all to minde should call,
Yet he with constant Patience conquered them all.

39

So they that truly love will ought endure
For his sake only they so truly love.
Lord grant me Love, for then I may be sure,
In all afflictions patient to prove:
No power of Men or Hell their souls can move,
That build upon so good and strong foundation,
Temptation may us shake but not remove
From Love, the ground and pillar of salvation,
Love is the Cause of ours, as of our Saviours passion.

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40

This seasons all afflictions, crosses, pain,
Makes Death our Gate to Heav'n; the Grave our rest.
This makes our Patience perfect, and doth gain
Us Heav'n as sure as if we were possest.
The God of Patience be ever blest,
The End and Authour of my Meditation,
And grant I constantly may ever rest
Upon his Love in Christ my sure foundation,
Whose Patience paid my price of Reconciliation.

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Meditat. V. Of Fortitude.

1

Al Valiant Captains of the sacred Host
Of Loves high Queen that fight 'gainst Hate & Hell,
Christs Souldiers muster up from ev'ry coast,
And them to stand in complete Arms compell,
That Sataus fiery darts they may repell.
But as in worldly Battels, Arms are vain,
If Cowards hearts do faint, or courage quell:
So in this spirituall Warfare all are slain,
That with true Fortitude this fight cannot maintain.

2

I therefore her, Loves valiant Generall,
And chief Commandresse of her Forces name,
For that the most brave Sp'rits heroicall,
Have alwaies had their honour from this Dame
Amongst the Heathen men that sought for Fame,
This Virtue was in such great estimation,
Of heav'nly Seed they thought their Hero's came,
Expecting not from humane propagation
Such worth: except the Gods concurr'd in Generation.

3

And therefore those whose valour did transcend
The ordinary reach of humane Race,
By Pedigrees are lin'd out to descend
From Joves or some great Deities embrace:
Thus in a mist they seem the Truth to trace,
For Vertue's all (but chiefly Fortitude)
Are not begotten, but infus'd by Grace,
And in Kings hearts in larger amplitude,
As they it need more then the common multitude.

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4

For as small Brooks most fair and goodly seem,
When little Channels do their course maintain;
Yet would a Man them scarcely Waters deem,
If they drisling in some River main:
Ev'n so a Subjects heart that doth contain
True Fortitude, but in a measure small,
Great glory to himself thereby may gain,
But if in Princes heart the same should fall,
It scarcely would be counted Fortitude at all.

5

Wherefore the Hearts of Kings are said to be
Like Mighty Rivers in th'Almighties hand,
From which as from a little Ocean, he
Disposeth Water over all the Land:
His Nobles, which about like Brooks do stand,
Refresh and water ev'ry Dale and Plain,
As from their Soveraign they have command,
But all draw Water from one Ocean main,
Whither all Tribute must return with thanks again.

6

God grant by me may rightly be defin'd
Brave Fortitude, which twofold I do name,
Of Body one, the other of the Minde:
This Fortitude of Body is the same
We common have with Beasts both wilde and tame,
Encreast by feeding, strength, good constitution;
In stout sustaining is her greatest fame,
Next in on-setting with brave resolution:
This helgs in War, but mindes it best in persecution.

7

I two fold likewise call that of the Minde,
One true, the other that which Men do fain,
When for false ends we nobly are enclin'd,
Or when these Causes following constrain;
Passion, Experience, Ignorance, Art, Gain.
Passion of fear, of Fury, Hope, and Anger;
By these we mighty things do oft darraign,
Experience, Art, make us to dread no danger,
By Ignorance, and for Gain we boldly Life endanger.

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8

For fear of danger, and t'avoid disgrace,
The Coward faint will like a Dragon fight;
Who can withstand the fury of the Base?
Experience, Art prevail oft against might;
And Ignorance of danger doth incite
The fearfull, great atchievements to adventer,
Custom of winning makes us oft in spite
Of Fate and Fortune into Battels enter:
By Sea, for hope of gain, some to the Indies venter.

9

But Fortitude which doth prepare the Minde
For God and Goodnesse chearfully to die,
Is that brave Virtue formerly defin'd,
Which Death nor Hell it seif can terrifie:
By this we only on the Lord rely,
And strong in God, and Power of his might,
Put on our arms to fight most valiantly,
Faith, Hope, and Truth, with Patience, Justice, Right,
And with the spirituall Sword undantedly do fight.

10

Though of our selves we no more able are
These mighty Arms to wear and weild aright,
Then little David was King Sauls to bear,
When he Goliath met in single fight;
Yet, if Gods power we consider right,
And set by all the worldly strength we have,
Relying on his providence and might,
As David we may say, with courage brave,
Who me from Bear and Lion, from all harm shall save.

11

For from the Lord is all sufficiency,
Our Enemies in Christ we nothing fear,
But fight Gods Battels most couragiously,
In whom we able to do all things are:
And as he shame endur'd and crosse did bear,
So Souldiers of our valiant Generall,
We with undaunted resolution dare
Oppose the World, Flesh, Sin, and Devils all:
Whose Faith stands firm in Christ, what dread can him apall?

134

12

Though spirituall Enemies do more abound
In number, Malice, Strength, and Policy,
Yet by these spirituall weapons we confound
Them all, triumphing on them valiantly:
This spirituall strength grows in us inwardly,
As doth the new and inward Man revive,
Which stronger grows as our corruptions die,
And by the Fleshes weaknesse most doth thrive,
And when the Body's dead preserves our Souls alive.

13

Our Soul, the subject of true Fortitude,
Not giv'n by Nature, but infus'd by Grace,
The spirit of Man it is that doth include
This most heroike Virtue: 'Tis not place,
Wealth and preferment, or a noble Race,
And Breeding that doth raise so high the Minde,
To count all fading Objects vain and base,
And wholly be to heav'nly things inclin'd,
Whereby our strength above all earthly things we finde.

14

True Fortitude is born ev'n from above,
And in Loves Court is of such high regard,
That none couragious are but they that love,
And of their valour hope for Loves reward.
Love conquers all: oh! What can be compar'd
To mighty Acts of Love? whose jealous ire
Consumes all that her Grace do not regard,
Oh! what is stronger Loves hot desire?
None e're without her did to noble acts aspire.

15

(No slouds of tears are able to disgrace
The resolution of brave Fortitude,
Which like pure Diamonds adorn her Face,
And from her all hardheartednesse seclude:
Oh, may mine eyes like Fountains be endude
With flouds in War my panting Soul to cool.
'Tis Satans policy first to exclude
From quenching waters the besieged Soul,
Then burn the town with fire when he hath stopt the Pool.)

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16

When valiant Gideon went out to fight
With Midian, God made a Proclamation,
Who dreaded or did fear the Enemies might;
Return should to their People and their Nation;
And shall we in this spirituall dimication,
Hope to withstand our ghostly Enemies,
Except our Hearts be strengthned 'gainst tentation,
To fight with Powers, Principalities,
And by true Fortitude to tread down injuries?

17

Wherefore the Son of Sirach doth compare
The heart of Fools to an high plast'red wall,
Which storms of winde and winter cannot bear,
But shaking, tottering, at length doth fall;
Imaginations vain his heart apall:
But a wise heart, that is established
By counsell, to a strong and stately Hall,
With Beams and Ligaments so coupeled
As it of Windes and Tempests never stands in dread.

18

As Harts huge Horns him profit not at all,
By reason of his faint and fearfull heart;
So Christian Armour yeelds defence as small,
If diffidence our Fortitude pervert,
And as none proudlier march then stately Hart,
In Summer fair of his prosperity,
But if he hear a Dogge, or see a Dart,
Doth faint for fear and flyeth cowardly;
So doth the Man whom God doth Fortitude deny.

19

The heart of Man's like Pilot in a Ship,
Whose cunning in calm weather is unseen,
But if Windes blow, and Waves to Heav'n up skip,
And all in danger great of drowning dreen,
Then both his skill and courage may be seen:
Then though the Sails be rent and Ship be torn,
He faints not till the wished Port he win:
So though our Flesh here's tortur'd and forlorn,
Yet by true Fortitude we to our Hav'n are born.

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20

As Branches of the Palm, the more opprest
With burthens, nearer Heav'n themselves do raise;
So Fortitude in valiant Christians breast,
The more assaulted, merits greater praise:
And as those boughs are stronger found alwaies,
That are oppos'd to Boreas boystrous blast,
Then those on whom the South and Westwinde plays,
So that Mens minde doth stand most firm and fast,
Who hath through greatest perils and tentations past.

21

With heathen scarce a Man of War was found,
Able in Peace to conquer injury;
The godly in examples do abound,
Of suffering and doing valiantly.
Let captiv'd Lot declare how mightily,
From mighty Kings him Abram succoured,
Which shews his strength and magnanimity,
But his mind's valour, when he suffered
Cold, Famine, Banishment, his own Son slaughtered.

22

Most Princely Jacob with God wresteled,
And therefore better might with men prevail,
Yet how was he by Laban injured?
His brother Esau did his life assail,
Yet strong in God his heart did never fail,
Not, when at Mahanim he met Gods Hoast;
And Esau, with four hundred, did he quail.
Of Josuah's valour may all Judah boast,
But of them all herein may David glory most.

23

Apocryphall are Stories, not the facts,
Of Machabæus and his Brethren;
Whose noble Fortitude and valiant Acts,
Transcend the courage of all mortall Men.
Oh! wondrous prowesse which they shewed then,
For to defend their Laws and Liberty,
Their Temples, Cities, Wives, and Childeren,
From prophanation by Idolatry,
And from the bondage of an Heathen enemy.

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24

I might of Moses, Caleb, Gedeon tell,
Jeptha, Job, Samson, Davids Worthies three,
That through an Hoast drew Water from a Well;
Ev'n millions of examples you may see
Of Saints, which in Gods Book our paterns be.
As Children three which would endure the flame
Before they would commit Idolatry;
Of all the Apostles only Paul I name,
Whose Fortitude in God deserves eternall fame.

25

What! are the Servants greater then their Lord?
No; all the strength that did in them abound,
He of his fulnesse did to them afford,
In whom all perfect Fortitude was found!
Whom when he did converse with Men on ground,
No Devil, Power, terrour could dismay:
And that he might, at last, Hels powers confound,
His Life, on cursed Crosse, ev'n down did lay;
Sad Night! But lo, His rising brings a joyfull Day.

26

What? Shall I here all Woman-kinde exclude,
As Subjects mean for this Heroike Grace?
No: In the minde is seat of Fortitude,
And oft in Female brests obtains high ylace,
'Tis not proud Looks, mens Tire, stout Speech, bold Face,
Can Women for true Fortitude commend:
No Virtue like to Modesty doth grace
That Sex, and best their Honour doth defend:
In this the bravest Women alwaies did transcend.

27

By Debora's courage Barac did prevail,
And Jael him from Sisera did free,
Most modest Judith durst the Head assail
Of Holofernes; Hester next I see
Bring Haman unto shame for Mordochee:
Shall I name one that doth surmount them all?
Lo, our late Queen Elizabeth was she,
Yet was most modest, shamefac't, Virginall:
All Female boldnesse Impudence, not Grace we call.

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28

But we return to Fortitude within,
By which we fight 'gainst spirituall enemies,
World, Devil, Flesh, and our originall Sin,
Hell, Empires, Powers, Principalities.
To our spirituall Peace all enmities:
Against these, for our safegard, we embrace
All spirituall Graces, as sure remedies;
Ah! how dare they look Satan in the face,
That are quite destitute of all true saving Grace?

29

Alas! what strength have they then that depend
Upon the Pope and his Supremacy,
Or hope his holy Water can defend
Them from this strong and subtle enemy?
Saints, Reliques, Buls, Beads, and such trumpery,
Are now the only weapons they must wear;
Their Agnus Deis do so terrifie
The Devil, and away ill spirits scare,
For other spiritual Armour, now they need not care.

30

How hope they to be able to withstand
The Serpents malice, and the Worlds despite,
Who lay by Arms, and loose and idle stand,
Not buckling themselves unto the fight?
As Arms were, like apparell, for delight,
Or for sport only, and a glittering show,
These fainting hearts that are afraid to fight,
Vain Fools that never yet Hels strength did know,
Which at the first encounter them will overthrow.

31

Alas! ev'n too too many now adaies,
Like Gallants of our time, make goodly show
In glitt'ring Arms, and brag great might in Frayes;
But come where danger to their life may grow,
They then away both Arms and Weapons throw.
Thus they abuse the knowledge God doth lend,
Unto their ruine and their overthrow,
Wanting true valour Truth for to defend,
And Christian Fortitude to hold out to the End.

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32

My only wish is, ever to be strong
In God and in the power of his Might,
Casting off all things that do not belong
Unto the Christian Battell I must fight:
Oh! who in wars can serve his Prince aright,
That doth himself with Worlds affairs entangle,
With spirituall Weapons we maintain this fight,
And not with cunning at the Bar to jangle,
We here must fight for Life, and not for profit wrangle.

33

I here confesse mine inward strength is vain,
Unable to withstand such enemies,
That I to seek out of my self am fain,
For help against Hels powr's and policies;
So many are my known infirmities,
I mine own strength do utterly distrust,
Hoping thy Grace that all our wants supplies,
Will strengthen me against Hell, Sin, and Lust,
Since in no finite Power but infinite I trust.

34

Oh, grant me firm on thine Omnipotent,
In crosses and afflictions to rely,
And wholly to renounce all confidence,
Mans strength, or hope in Princes, can supply:
Who, under shadow of thy Wings do lie,
No forraign Power, nor inward dread can fear,
Thy strength is seen most in infirmity,
In thee we able to do all things are,
By force of thy great Might we ought adventure dare.

35

Great is the Power wherein we do trust,
A mghty Power and exceeding strong,
Able to raise our Bodies from the dust,
And to Eternity our life prolong:
All pow'r from God, to God all doth belong,
Why then should'st thou my Soul distrust or quail?
On him rely, and none can do thee wrong:
Thine Heart and Conscience Satan may assail,
But by Gods help, thou shalt against them all prevail.

140

36

So by this mighty Power we shall at length
Be Victors, though Sin seem us here to foil:
Lord grant me this spirituall Pow'r and Strength,
That though my Body suffer here a while,
And like a Coward oft doth take the foil;
I may with courage so my Soul defend,
No Power me may of spirituall Arms despoil.
Lord grant I practise may what I commend,
So I, with praise my Book and Meditation end.

141

The Third Book.

Meditat. I. Of Heavenly Knowledge.

1

A daily Warfare is a Christians life,
Where Souldiers all not only stand in need
Of Arms and Valour (to maintain the strife
The cursed Serpent makes with Adams seed)
But of this Treasure, Knowledg, both to feed
Their Souls with food most pure Celestiall,
And furnish with such weapons as they need;
I therefore her Loves Treasurer do call,
For we in daily want stand of her Treasure all.

2

By feigned Treasure did the Serpent train
Our two first Parents to their cursed sin;
Pretending they should goodly Treasure gain,
And Knowledge both of good and evil, win:
But good doth end where evil, doth begin;
For drosse they do exchange their purest gold.
The Serpent bad without, themselves within,
They finde the evil, as the Serpent told:
But up to Heav'n flies good, which can no ill behold.

142

3

Thus all our Treasures lost we had before,
The Knowledge of Gods nature and his will,
And we become unarm'd, rude, naked, poor;
Of all things ignorant, but doing ill:
Now us our enemies may easily kill,
We having lost our weapons and our treasure:
Which wealth and weapons if regain we will,
We must attend this heav'nly Ladies pleasure:
Divine sweet Knowledge not confin'd by weight or measure.

4

Thou Word Incarnate! whom aright to know
Is Life eternall, Joy, and happy rest,
To me this Ladies wondrous Beauty show,
And richest Treasures, which in golden Chest,
Thou hid'st from Hell and malice of the Beast;
Knowledge, contain'd in either Testament:
Wherein thy Will and Nature is exprest
How we should live and Serpents sting prevent,
How conquer Hell, and serve thee with a true intent.

5

Some Knowledge call, th'habit of demonstration,
Some her to know by causes do define;
Some th'Understandings sound determination,
We her to heav'nly Doctrine here confine:
Which in a threefold Book to man doth shine,
Of Creatures, first, and latter Testament,
The Book of Creatures shews Gods power divine,
The Law is much in types and shadows spent,
Whereof the Gospel is the full accomplishment.

6

In Book of Creatures all men may observe
Gods Wisedom, Goodnesse, Power, and Providence,
By which he made the world and doth preserve
In truest motions, its circumference:
Sending from Heav'n rains sweetest influence;
Filling our hearts with Mirth and joyfulnesse;
And giving all things, Motion, Being, Sense,
This doth Gods power and God-head plain expresse,
But not his Will, which leads to endlesse happinesse.

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7

Yet by this Book are left without excuse
Idolaters who down to stocks do fall;
Which their own hands have made for such abuse,
And leave their Maker, blessed over all;
Who as his Power and Goodnesse generall
Appears most plainly in this Worlds Creation;
So doth his gracious Bounty on them fall,
In sending food for daily sustentation,
And in their healths and lives continuall preservation.

8

The next two Books most plainly do disclose
Gods Will particular and generall,
Particular to Patriarks, Prophets, those
That till Christs time on God aright did call:
For this did not on all the Nations fall,
Gods will was then in Jury only known:
But now the Gospel soundeth out to all,
The seed thereof in ev'ry Nation's sown,
Which doth reveal hid mysteries before unknown.

9

The first Gods power and providence doth show,
The second types out our Regeneration;
The third directly leadeth us to know
All that is needfull for our own Salvation;
Ev'n from Election to Glorification:
This Book reveals all secret mysteries,
Hidden in Christ before the Worlds foundation;
Though Worldlings this as folly do despise,
Yet this true Knowledge only happy makes and wise.

10

As some great Princes might and Majesty,
Is often to the meanest stranger known;
But his most secret counsell and decree,
To Friends and Counsellors is onely shown.
Evn' so the King of Kings holds not unknown
From Heathens sight his Majesty and might:
But hath disclosed onely to his own,
The secret of his counsels and delight;
Whereby they may him worship, please, and serve aright.

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11

This is the Knowledge which I seek to trace,
This only doth true happinesse afford,
Whereof the only cause is inward Grace,
And understanding Gods most holy Word:
The Helps which Humane Learning do record,
Law, History, Arts, Physicke, Poetry;
Are but as servants waiting on their Lord,
And hand-maids to their Dame Divinity;
All Knowledge without this is foolish vanity.

12

Sweet Grace, which dost true Knowledge of Gods will,
To Babes and sucklings oftentimes reveal,
When from great Clerks of Wisedom and deep skill;
Thy pleasure is this treasure to conceal;
Oh sacred breath! which in our hearts doth steal,
Like sweetest Zephyrus most pleasing winde,
Whence no man knows, yet doth it surely seal,
That certain Knowledge which I seek to finde,
Knowledge of God and Christ the Saviour of mankinde.

13

All Graces that do serve Loves Royall Queen,
From heavenly Knowledge have their maintenance,
And alwaies in her company are seen,
None without Knowledge may near Love advance;
With her are Diligence and Temperance,
True Faith so near her ever doth attend,
You would her take for Knowledge at a glance,
Though often Faith doth so her self transcend,
That she beyond the reach of Knowledge doth ascend.

14

Not Faith alone but Works accompany
True Knowledge, who in words doth make profession
He knows God, but in works doth him deny,
Is ev'n a lyar by his own confession;
How many from this rule do make digression?
That would in Knowledge be accounted high,
But give themselves to Pride, Lust, and Oppression;
Envy, dissembling, Schisme, Idolatry,
Alas true Knowledge never kept such company.

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15

Some only seek to know that they may know,
And this is foolish curiosity,
And some of Learning make a goodly show,
And this is base and idle vanity;
Some Knowledge seek for their utility,
Or their preferment, which is filthy gain;
Some to teach others which is Charity,
Some by this Knowledge seek Heav'n to attain,
To know and walk not right is damnable and vain.

16

I liken this true Knowledge to the flower,
Or blossome springing from the root of Grace,
That doth most gloriously adorn Loves bower,
And fils with pleasant odours all the place;
Which blossome beautifull in little space,
It self into most goodly fruits doth spend,
Faith, Mercy, Peace, each good and perfect grace,
Which fruit so far the flower doth transcend,
God, Men, and Angels taste it, and the same commend.

17

As Blossomes do not from root lively spring,
That after blowing have a fruitlesse fall;
So Knowledge thae in Works is vanishing,
Had never any root from grace at all.
But is like to good seed that's said to fall
From sowers hand, down by the high-way side,
Whose rooting being shallow, loose, and small,
Could not the Suns hot scorching heat abide;
But in the blade, with some, small light affliction dide.

18

Some liken heav'nly Knowledge to the Sun,
Then which in this world nothing more to sight
Objected is: But we by Sin become,
Like him born blinde, depriv'd of naturall light.
Till some Power supernaturall enlight.
And though more plain in this world nothing's shown,
Then Gods eternal Godhead, goodness, might;
Yet until Grace enlighten 'tis unknown,
No cause hereof in God but in our selves is known.

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19

Knowledge is like the talents which the Lord,
When he went forth did to his servants lend:
The first who his own talent up did hoard,
Like him that for his Knowledge doth contend;
But therewith not himself, nor others mend:
He that with talents two gain'd other twain,
Is he that doth his time and labour spend
To save himself, and those with him remain,
But he that gain'd the five seeks all mens souls to gain.

20

I Knowledge to the Virgins Lamps compare,
Which foolish maids had common with the Wise,
Oil works of Piety and Mercy are;
Which foolish Virgins idlely do misprise,
But when one, Lo the Bridegroom comes, outcries,
The foolish Virgins Lamps are spent and done,
Wherefore they must to merits merchandize,
And borrow when they of their own have none,
The Churches Treasury will furnish ev'ry one.

21

Like Widows Oil that doth encrease by spending,
Like flames that lightning others gain more light;
Like Usurers coin that doth augment by lending;
Like Joy that most encreaseth by delight.
Like Manna that the Angels food is hight,
Whereof each gathers what may him suffice:
Except such as in Flesh-pots more delight,
Like Springs which more you draw the faster rise,
Like Tutors who by teaching Scholars grow more wise.

22

No Simile can her so well expresse,
As infinite and boundlesse treasury;
Or Sea of waters which become no lesse:
Though Fountains all with streams it doth supply.
How infinite is this grand Mystery,
To lay of nothing this huge Worlds foundation:
One God, three Persons in the Trinity,
Oh depth of Knowledge, Gods own Incarnation,
Obedience, Passion, Resurrection, Exaltation.

147

23

Oh! I am drown'd, here Elephants may swim,
My Lamb-like Muse in shallow Fords must wade,
And seek for Knowledge to desist from Sin,
And make Faith, Mercy, Piety my trade.
By Faith, I know, Christs merits mine are made;
The rest are fruits of my Sanctification,
Abundant Knowledge doth with sorrow lade,
To Know and do God's will is delectation,
And only by Christs merits bringeth to Salvation.

24

This is the Knowledge which our Saviour meant,
Whenas he it eternall life did call;
To know God, and the Christ which he had sent;
This is the Knowledge so much sought of all
Before and since the Law, and ever shall,
Though till Christs time it was so shadowed;
As cover'd it in types and signs seem'd small,
But since Times fulnesse it accomplished,
Behold, they all in Christ are easie to be read.

25

By this did Abel offer of his Sheep
The fat, and God accepted his oblation:
By this so well Gods Law did Henoch keep,
He him exalted from earths habitation;
For this did Abram leave both House and Nation,
Assured, that from out his Loins should spring
That Knowledge, which to know was his salvation
Herein did David though he were a King,
Take more delight then Crown or any worldly thing.

26

See next his Royall Son, King Solomon,
Then whom arise a Wiser never shall,
Who knew plants natures ev'n from Lebanon
Her Cedars tall to Hysope by the wall:
Who as in Wealth in Knowledge passed all;
Yet after he had traced Vanity,
And found how sons of men thereby did fall,
Him to this Knowledge did again apply:
And swanlike sang Christs Churches Epithalamy.

148

27

Wake I, or sleep, or am I in a trance?
Or do another Solomon behold?
A David who doth far and wide advance,
His gracious Scepter? But no bounds can hold
His Knowledge, secret things for to unfold;
Law, History, Arts, and Philosophy,
All noble sciences that can be told,
Yet seems to love alone Divinity,
Which truly can direct in Peace to live and die.

28

Who as he is the Learnedest of Kings,
So 'tis his Joy and Glory for to be,
The King of Learned men; which in all things,
Makes God to prosper him as all may see.
This makes him raise to place of high degree,
Men of great knowledge, well to rule the Land,
And put down Ignorance and subtlety,
Which highest in their own conceits do stand;
Long sway thou Britains Scepter with thy sacred hand.

29

And when thy Cloak Elias-like must fall
Upon Elisha thine undoubted heir,
Inherit he thy Peace and Knowledge all,
And in thy Spirit rule as in thy chair.
But I must leave this field so ample fair,
Teach me, O Lord, to know and do thy will,
And let thy grace again in me repair
Thine Image lost, and all corruptions kill;
Thus we thy will on Earth as they in Heav'n fullfill.

30

This knowledge must stand by us at our last,
Whenas we ready are our souls to tender
To him that for false knowledge curious taste,
Though guiltlesse did his life to Justice render:
For this the Holy Ghost doth more commend her,
That bare her Saviours knowledge in her brest;
Then that she bare him in her womb, yet tender,
For One all Generations call her blest,
B [illeg.] her one of his true members she doth rest.

149

31

But though this only necessary is,
And first for our salvation to be sought,
We only at our last of it have misse,
As too mean subject for ambitious thought:
Thus the unlearned rise, and heav'n have cought,
When greatest Clerks with Sciences profound,
Heartless, and comfortless to Hell are brought,
For God doth their great wisedom oft confound,
Because their inward parts are not sincere and sound.

32

Ahs! Of knowledge here we have no care,
But all our youth in follies idlely spend;
Our strength in lusts and strifes away we wear;
In age we worldly profit all intend:
Alas what gain we by this at our end?
When our frail Body doth return to dust,
Our Soul to him that gave it must ascend,
Whereof least jot of time account they must,
Which hath been spent in discord, profit, folly, lust.

33

Oh! knew we but the vertue of this treasure,
Like to the Merchant wise, we would sell all
To buy it, where we should finde profit, pleasure,
Such Joy as never on our hearts did fall:
Oh heav'nly Comfort! Joy spirituall:
Delight unspeakable in hearts that grow,
Of those that she is conversant withall;
What Joy can there be greater then to know
Gods endlesse Love in Christ, which she to us doth show.

34

Sure I could wish my whole life here to spend,
In this divine most holy contemplation,
Whereof I know not how to make an end,
She yeelds such plenty of sweet Meditation:
Most heav'nly mysteries of our Creation,
Wherein appear Gods Might and Majesty;
But above all his love in Mans salvation,
This is that wondrous hidden mystery,
Into the which ev'n Angels did desire to pry.

150

35

But we confess though thou dost here reveal,
Abundant knowledge, yet we little know;
Wherefore 'gainst us the Heathen may appeal
Who though thou didst, to them but glimpses show
Of Truth and Justice, did more righteous grow,
Then we that do thy sacred Truth confesse;
And make of Purity a glorious show;
But to adorn the Gospel we professe
With works of Charity, ah! we do nothing less.

36

Oh it is meat and drink, we know not of;
To know and do our heav'nly Fathers will:
Our blessed Saviour alwaies fed thereof,
And hereof Saints and Angels eat their fill.
These are the fruitfull plants which flourish still,
Milk, Hony, living Water, spiced Wine;
Which do refresh Christs Spouse when she is ill:
These richest Jewels which her make so fine,
Locks, Ribands, Roses, which so gloriously do shine.

37

For this, she is the Bridegrooms darling Dove,
And unto her that bare her only dear:
For this the daughters when they see her love,
And all the Queens and Wives make merry cheer:
This makes her look then Sun and Moon more clear,
Her navell, belly, head, necke, breasts adorn;
With these she to her husband doth appear,
More beautifull, then is the fairest morn;
Or fair like twinning Ews, on Gilead washt and shorn.

38

Thou that such heav'nly Knowledge didst instill,
Into plain Fishers that they could confound
By argument, ev'n Clerks of greatest skill,
And dive into thy Mysteries profound:
Who by their cloven-fiery Tongues forth sound,
The Knowledge of thy Truth to ev'ry Nation;
Canst make this Knowledge in mine heart abound,
By one spark of divine illumination,
And ravish my weak soul with heav'nly admiration.

151

39

And though imperfect here our Knowledge be,
By reason of our humane imperfection,
And for by Faith alone we things do see,
And nothing know indeed in true perfection;
Yet when thy Spirit clears our mindes infection,
We shall then know ev'n as we now are known;
And things now seen by mirrour-like inspection;
To us shall be most evidently shown,
In Knowledge we shall reap what we in Faith have sown.

40

What then's imperfect shall be done away,
Knowledge shall perfect our felicity;
Which is our free beholding God for aye,
In his great Goodnesse, Love, and Majesty,
So far as finite may infinity,
Farther to reach my Muse dares not be bold,
When Angels of so high sublimity
Gods Light and Majesty cannot behold,
Finite with infinite can no proportion hold.

152

Meditat. II. Of Zeal and godly Jealeusie.

1

Oh that some holy fire enlightening,
My Soul now ravish would with thoughts divine,
Whilst I of Jealousie Loves daughter sing,
And godly Zeal, which like the Sun doth shine.
Alas! Minerva, and the Muses nine,
Are too weak helps their aid here to entreat,
With Cole from Altar let some Seraphine
Touch my rude tongue, and set my brain on heat,
The Glory of this Grace in lofty rhimes to sweat.

2

Fit Subject for a sacred Poets Verse,
Which should it self in Extasie transcend,
Zeals sacred Praise, with Knowledge to rehearse
Both Method and Devotion do commend:
Who as the houshold Chaplain doth intend,
To all that live in Royall Court of Love,
And Prayers for them all to heav'n doth send,
For without Zeal none possible can move,
To high Olympus Court, the Seat of mighty Jove.

3

For Prayers that to Heav'n seek to ascend,
Without the Fervour of this sacred Zeal,
Fall down like smoaky vapours that intend
Into Airs middle Region to steal:
But those that are supported by her seal
Like Fumes of Incense by the Lamb contend
Ev'n in th'Almighties presence to reveal
Our wants, and crave his aid us to defend:
'Gainst worlds and Serpents poyson to our latest end.

153

4

Oh thou to whom it was both drink and meat,
To finish and to do thy Fathers Will,
Whom Zeal of Gods own House ev'n up did eat,
And made thee on the Cross thy bloud to spill:
Who whipst out Merchants that thy house did fill
With doves and money, theeves and merchandise,
Some zealous juyce into my pen distill,
And raise my minde above her wonted guise,
That so my Muse may with her matter sympathise.

5

All other holy Graces disposition,
By Rules of Art I formerly define;
But Zeal so fervent is no definition
Can her contain, or bound in any line;
Only she is by nature pure, divine,
Beloved Daughter to the Queen of Love,
Whose Mothers Graces so in her do shine,
She well the primate of her Court may prove,
And ranked be for place all other Peers above.

6

I here omit that Zeal which without hate
Of others, doth to vertuous deeds contend,
And us enflames that good to emulate,
Which we to be in others apprehend:
I here that holy jealousie commend,
Which only doth from Love divine proceed;
When, not for our, but Gods cause, we intend
To love both him and his in word and deed,
For this is that right Zeal which of true Love doth breed.

7

Truth comes by Knowledge, and from zeal, devotions;
When therefore zeal doth with true knowledge meet,
She doth enlarge our hearts with heav'nly notions,
Sublime, transcendent, admirable, sweet;
But where this knowledge wants, she's undiscreet,
Rash, violent, seditious, rude and blinde,
Faults for so fair a Lady far unmeet;
You see two zeals here of a differing kinde,
I leave the worst, and seek the fairest out to finde.

154

8

Sweet Lady! daughter to the Queen of Love,
Which is the cause of Zeal and Jealousie,
If you will ask me what this Queen doth move,
To love us wretches that in sin do lie;
I answer, Goodnesse of her Majesty.
Most excellent is then this holy fire,
Of zeal proceeding from such ancestry,
Goodnesse and Love, which therefore we require
To true effects of Love and Goodnesse to aspire.

9

Sweet zeal! How fairly dost thou beautifie
Th'affection, where thou mak'st thy habitation,
Like Temple, which thy Lord did purifie,
Whenas his Soul with zeal and indignation,
Was mov'd to see Gods Temples prophanation,
Not suffering thy house of endlesse rest,
To be abus'd by Pride or lustfull passion,
Th'affection which doth lodge within my brest,
The Temple where Christ and the holy Ghost should rest.

10

Companions of Zeal, are Piety,
Faith, Knowledge, Patience, Firtitude, and Right,
In works of Mercy, Peace, and Charity,
And sweet Humility is her delight:
With all her Power she is opposite
Against all that Gods glory may oppose,
She spends in fervent Prayers, day and night;
And those by Knowledge doth so well compose,
They bring Gods blessings down, and up his judgements close.

11

Oh Zeal with Knowledge, Faith and Charity,
Who able is thy vertue to commend?
Which doth the Church into one Body tye,
And for Gods glory only dost contend:
For publique good, and not for private end.
Lo! the Angels Being doth in zeal consist;
Whose sacred ardour doth all flames transcend,
Wherewith they oft enlight our mindes dark mist,
When flames of hottest zeal they to our soul suggest.

155

12

Oh! Love as strong as Death, and Jealousie
Cruell as grave; Thy flames like coals of fire
Consume and burn up all most violently,
No Streams or Flouds can quench her sacred ire,
Should we sell all we have we could not buy her;
The Daughter zeal is like the Mother free,
Them both from Heav'n th'Almighty doth inspire,
And therefore neither will affronted be
With Rivals, Heathen Gods most base Idolatree.

13

Fond Zeal that's fitly called which doth want
Faith, Knowledge, Love divine, and Graces all,
It still doth most vain superstitions haunt,
And to most base Idolatry doth fall,
Unhumane Fury, Madnesse tragicall!
Of men, whom thus blinde Zeal and strange desire,
Transports beyond rage diabolicall,
To offer up their children in the fire,
Of some offended devil to appease the ire.

14

Strange is this zealous fury of the rude,
When Ignorance doth guide their blinde devotion,
The gathering of the froward multitude,
When they be stirred with some fervent motion:
All following some brain-sick idle notion,
With discontent, against authority,
Raise Schismos in Church, in Common-wealth commotion;
Pretending all their Conscience-liberty,
Alas! these be no fruits of holy Jealousie.

15

God often by an Anthropopathy,
By which his nature best we understand,
Ascribes unto himself the Jealousie,
As being link'd in Hymens holy band
Unto his Church, his Undefiled; And
His Church again, to shew her fervent Love,
And Joy she takes in her new joyned hand,
Like Love-sick Bride the Bridegroom oft doth prove,
And him with Zeal invites her to embrace and Love.

156

16

Never new wedded Bridegroom was more fain
Of his new-Bride, then Christ is of his Dove,
Never did truest Turtle more complain
For losse of Mate, then this Spouse of her Love,
It would a stony heart to fountains move
Of tears to hear the Churches piteous mone,
When she doth misse him whom her Soul doth love,
Where's my belov'd? ah whither is she gone?
And left his saddest Dear, to sigh and sit alone.

17

And therefore as a Signet on his heart,
And as the Seal that is on his right hand,
She would be joyn'd, that she might never part,
But alwaies in his Grace and Presence stand.
No Keeper in Christs Vineyard must command,
He will his Vineyard prune and dress alone,
Whereby his Jealousie we understand,
His Vine the Bridegroom will have drest of none.
The Bride out of his presence never will be gone.

18

Doth mine invention fail that worn to flow
In Similes that make hard things seem plain?
Or doth the whole Creation here below,
Nothing afford Zeals nature to explain?
Alas all earthly Similes are vain
T'expresse the nature of this Heav'nly fire,
Which in the glorious Angels doth remain,
And in the Spirits of that blessed Quire,
Which here with Hymns and Praises do Gods love admire.

19

Shall dust and ashes dare yet be so bold,
Her to the holy fire to compare
Which in the Bush thy servant did behold
Flaming, but did the Bush not singe or fear:
Such flames of zeal oft in our hearts there are,
Which do enlighten them, but not consume:
These flames our Prayers to Jehovah bear,
By these our Praises spiritually up fume,
And in Gods nostrils are like incense and perfume.

157

20

Or shall I like her to some Lionesse
Rob'd of her whelps, by some adventurous hand,
Who in her wondrous woe and furiousnesse,
Devours and slays all in her way that stand:
Who can the force of Jealousie withstand?
Being of so great strength and wondrous might,
God grant our Zeal the Truth may understand,
And that true Knowledge may our minde enlight,
To make us zealous for Gods glory and the right.

21

May I not like her to strong churlish wine,
Which doth confound the brain, inflame the bloud,
But cool'd with water pure, and sugar fine,
For both of them is soveraign and good:
Ev'n so doth Jealousies most fervent mood,
Allaid with sugar of sweet Charity,
And cool'd with sweetest Crystalline pure floud,
The silent streams of soft Humility,
Transcend in all good works of Love and Piety.

22

This is the Zeal and sacred emulation,
Which the Originall doth signifie;
Which hath with Love in Heav'n her habitation,
And all our actions here doth sanctifie.
And when our Maker us shall glorifie,
Behold! our Zeal shall in perfection shine,
Begun on earth in true sincerity,
And as our Fleshly courage doth decline,
Our Zeal will grow more hot, and nearest to divine.

23

Zeal made old Abram Hagars son reject,
For scoffing at his holy promis'd seed,
And Moses Pharaohs Court and grace neglect,
When he th'Egyptians destiny did reed,
That smote a brother of the holy breed:
This Zeal made noble Phineas with his spear,
Slay Zimri and Cosbi in their damned deed,
Though Saul the fat of Amelek would spare;
Yet Samuels Zeal doth Agags flesh in pieces tear.

158

24

Oh had his Master Eli's burnt so hot
Against his sons, when they by violence
The fattest of Gods offrings from him got,
And with foul Lust defil'd the sacred Tents:
Had he like Phineas punisht this offence?
Our ears then should not have so tingled,
To hear of Gods great wrath and fore offence,
He and his sons in one day slaughtered,
And all his race from th'Ark for ever banished.

25

Zeal made the warlike David to aspire
To build an house for Gods own habitation,
And though wars crost his zeal and good desire,
Yet made he for it royall preparation,
And's Son it finisht on his laid foundation,
Who gold and silver Vessels in did bring,
It making Judah's Joy the admiration
Of all the world, the Seat of the great King,
Whither the Tribes go up for his true worshiping.

26

I may with this example dignifie
The noble Zeal of our late famous Queen,
Who much desired to reedifie
Pauls Temples ruines which so fearfull seem,
And make her fair as ever she was seen:
But wars abroad and broils within her Land,
Most fatall to this pious work have been;
So as it still most ruinous doth stand,
Expecting help from Solomons pacifick hand.

27

Zeal like a Torch it own self doth consume,
Whilst burning it to others giveth light,
And like to sweetest incense and perfume
For others Good, spends all her force and might,
Oh blessed fire! if kindled aright,
It burn with Love of Heaven, and holy things,
Retaining in our hearts both day and night,
His sweet embraces, who is King of Kings,
Loathing the worlds vain wanton wicked dallyings.

159

28

This Cupid be thy souls and hearts delight,
Whose Bow and golden shafts of Zeal and Love,
Do conquer Furies, Fates, and worlds despight,
And stay the thunderbolts of angry Jove:
Oh see the force of Love and Zeal doth move
All powers that in Heav'n, Earth, Hell transcend;
Grant thee alone I zealously may Love;
And let thy Jealousie me safe defend,
That never to strange Gods I my affection bend.

29

Let us learn Zeal of him that in the daies
Of's flesh, did offer Prayers, supplication,
With strongest cries and tears to God alwaies,
That able was to save him from his Passion;
And learn of him true holy indignation,
To be ev'n eaten up with fervent Zeal,
To see theeves den in Gods own habitation,
But first let Knowledge our Commission seal
That where this Fervour wounds, our Charity may heal.

30

But ah our Zeal of Prayer now grows cold,
Zeal of Gods glory like our Charity,
And as the world declines, now waxing old,
Ev'n so doth all our Zeal and Piety:
We raise our houses ev'n to dare the skie,
But raze Gods Temples equall with the ground,
Our Fathers built them for posterity,
And left with Ornaments adorned round.
But we them with their Ornaments seek to confound.

31

As for the Temples of the holy Ghost,
I mean our hearts the Bridegrooms habitation,
We will bestow on them no spirituall cost,
But leave them foil'd with vilest prophanation;
Pride, Lust, Vain-glory, all abomination,
'Tis time to wish this holy Bishops Zeal
Would make of them to God new consecration,
And that the holy Ghost their doors would seal,
Against all spirituall theeves that holy goods would steal.

160

32

Oh that some holyfit of Heav'nly fire,
Raising my Muse to zealous contemplation,
Would in mine heart that fervent flame inspire
And zealous Love Saint Paul bare to his Nation,
Whenas he could have wisht ev'n reprobation
For their sakes from whose flesh Christ did descend;
Or of the Prophet, by Predestination
Most sure, his name in Book of Life was pen'd
Yet wisht it wiped out Gods glory to defend.

33

But I confesse we rather do envy
Gods gifts and graces in our Bretheren,
And Josuah-like forbid them prophecy,
Shewing more Zeal to honour Greatness, then
To Glorifie the King of Heaven, yea when
We in our hearts finde any emulation,
'Tis for vain-glory and the praise of men,
To build our houses, not Gods habitation,
And leave fair large possessions to our generation.

34

Let us with David make a sacred vow,
And to th'Almighty God of Jacob swear
Never to come within our house, nor bow
Our Limbs upon our Beds, till we prepare
A place Gods spirituall Temple up to rear:
Nor ever suffer sleep within our eyes,
Or slumber in our eye-lids to appear,
Till we an habitation do devise,
Where we may to th'Almighty offer sacrifice.

35

My minde inflame Lord with that hot desire
And Zeal to glorifie thy holy Name,
That like thy Martyrs I may dread no fire,
Because I feel within a hotter flame.
Hot coals therefore shall be to me the same,
As to the Martyr was the Boiling Oil,
Which did more cool indeed then him inflame,
Because his zeal within did hotter boil,
Sweet heav'nly dews do most inrich the hottest soil.

161

36

Oh were mine head a conduit full of tears,
Mine eyes two rocks continually to run,
As well to clense foul Lusts of youthfull years,
As cool the zealous flames in me begun;
Had I thus once my Bridegrooms presence won,
I never would let go my well-laid hold,
Till he into my Mothers chamber come,
With sweet embraces aye me to unfold,
His ardent Love would never let my zeal grow cold.

162

Meditat. III. Of Temperance.

1

My Muse now fares like to some Pilot wise,
Who having some dread storms of danger past,
That tost his vessell oft up to the skies,
Now sailing in the calm with temperate blast,
Goes gently on, left too much dangerous haste
His ship unwares on hidden rock impight,
And him and all his hopes away should cast:
For thus it oft befals some carelesse wight,
To wreck in fairest calm when they the storm have quight.

2

I late was tost in rough and boisterous Sea,
Of Zeal and Jealousie, which having past,
I am to sail in calm and fairest Lea,
Of Temperance most abstinent and chaste;
Therefore my Muse goes on with sober haste,
Knowing against her many dangers lie,
Which by the touch, tongue, smell, eye, ear, or taste,
Would her entrap, and bring in jeopardy,
Which Poets by the Syrt's and Syrens do imply.

3

And therefore did the famous blinde Bards quill,
Preferre Ulysses in his Court of Fame,
Who of this Temperance had got the skill,
'Fore Ajax, Hector, or Achilles name,
His Odysses may testifie the same
Which were compos'd his Temperance to commend
By which he men and monsters overcame,
And did life, honour, chastity defend,
'Gainst Syrens and Enchantments to his latest end.

163

4

And sure the Heathen to all Christians shame,
Seem'd wondrously us herein to transcend,
But that they wanted that most holy flame
Of Zeal which I so lately did commend,
And knowledge which should guide them to their end,
All that they had by natures light was shown,
But God his holy Word to us doth send,
Whereby his Will and Counsell is made known,
What fruit then ought we bear where so good seed is sown!

5

Eve was the first Authour of Intemperance,
Led by her eye, nice taste, and fond desire
Of Knowledge with proud wicked Ignorance,
And chang'd Gods love to everlasting ire,
The Garden loosing for eternall fire;
But what she lost his Temperance doth gain,
Whose aid now in mine entrance I desire
Who from all food did forty daies abstain,
And all's Life from intemperate thought, word, deed, refrain.

6

This Virtue some do make so cardinall,
That all the rest in her they would imply;
As Love, Peace, Concord, Pudor Virginall,
Gentleness, Meekness, Liberality,
Thrift, Silence, Friendship, Goodness, Gravity,
Honesty, Pureness, all true moderation,
Which doth withhold from Sin and Vanity,
And bringeth unto true humiliation:
Most happy Mother of so fair a Generation.

7

But in some limits that I may her bound,
I her define to be a moderation
Of such desires as are within us found
In Diet, Actions, Words, and Affectation;
For with these four I bound my Meditation;
In Diet she requires Sobriety,
In Actions true unfeigned humiliation,
Her words she graceth aye with Modesty,
And her affections charms with Meeknesse, Chastity.

164

8

See in her Diet first Sobriety,
In words and actions true humiliation,
Accompani'd with precious Modesty,
Last Continence from Lust and angry Passion;
The cause of all is prudent Moderation;
The aged Palmer, Spencer, Guyons trusty guide,
That stands against all stubborn perturbation,
By whose sage help, secure and safe we slide,
By whirl-pools and deep gulfs which gape for us so wide.

9

For all through this worlds boistrous Sea must passe,
Before we at our quiet Hav'n arrive,
The Boat our Body is as brittle glasse,
Our Steers-man Temperance it right doth drive.
Besides the Rocks that threat this Boat to rive;
Are many Gulfs and Whirl-pools of decay
Which wait th'Affections and the Senses five
By force and sweet Allurements to assay,
Some fall by rage and diet, some by lustfull play.

10

But in that Body where doth reason sway,
And Sense and Passion be obedient,
There the affections all behold you may
In happy peace and goodly government:
There Temperance adorns her glorious Tent,
With virtues all to make it shine most bright,
The mirrour of Gods works most excellent,
And to them all such bounteous banquets dight,
As may be best for Health, Praise, Profit, and Delight.

11

Most glorious frame of nature! which she built,
The whole world in one point t'epitomize,
Just, pure, and perfect, till intemp'rate guilt,
Her Makers Hests by Pride did foul misprise,
Since that she learned to be lowly, wise,
And not obey intemperate desire,
Thus she her glorious house reedifies,
And most of all doth lowly Cells admire,
The loftiest is no place for temperate retire.

165

12

She therefore never comes in company,
Of such as swim in pride and bathe in blisse,
Wasting their daies in ease and luxury,
For in such ease men easily do amisse,
But he whose minde in study watchfull is,
Whose limbs are toyl'd with labour, minde with pain;
She these as her sweet darlings dear doth kisse,
The idle life cannot to her attain;
Before her Gate high God employment did ordain.

13

Excesse doth make the minde of beastly man,
Forget his first created excellence;
That pure estate in which his Life began,
And as a Beast that wants intelligence,
'Twixt sense and reason put no difference;
But like a Brute of base and swinish kinde;
Delights in filth and foul incontinence,
For Lust and Wine so far transform the minde,
Affections bear the Sway, and royall reason binde.

14

Thus Bacchus Fountain's turn'd to puddle lake,
Wherein like filthy beasts base men lie drown'd,
And Swines of Gods fair Images do make;
This vice hath now with us such footing found,
As Drunkenness with glory doth abound,
Pure Liber, wont to be the Muses friend,
All musing, wit and learning doth confound,
The Flemings this did first to us commend,
But herein we them and all Nations now transcend.

15

No bettrr stratagem doth Satan know,
(I alwaies must except base drunkennesse)
Then gaming all our youth to overthrow,
The fruit Intemperate of Idleness.
Oh horrible infernall wickedness
To hear a wretch his Makers Name blaspheme,
When Dice or Carding crosse his good successe,
And ev'n his Soul which Christ's bloud did redeem,
With his estate, to hazard to a dyes esteem.

166

16

Intemperate drinking, play, smoak in excess,
Is now our gallants only occupation,
The poisoning fruits of their loose idleness,
Base Gormandizing, filthy Fornication
Is turn'd from foul reproach to commendation,
Now use of Arms and manly exercise,
Are held a toil and not a recreation;
Who so is moderate, chaste, valiant, wise,
Him as precise and cynicall they do despise.

17

Oh foolish man! learn Temperance of thy Dog,
Thine Horse and Hawk, wherein thou tak'st delight,
Which when they should shew sport thou dost not clog
And fill with food their greedy appetite;
Thou them dost diet that they may be light,
And keepst from Lust their courage to prolong,
One dulls the Body the other kils the Sprite,
But Abstinence doth make both swift and strong,
The temperate mans daies are happy, healthful, long,

18

And may unto Pauls Pilot be compar'd,
Whose vessell with exceeding tempest tost,
Unlades and lightens, having most regard,
To save his life though all his goods be lost:
Ev'n so the temperate man in this world crost,
With baits of appetite, Lust, anger, Pride,
Makes use of those that for his use are most,
But needlesse things, wherewith his vessel's cloid,
With his own hands doth to the hungry fish divide.

19

When behold the starry Firmament,
Adorn'd with glorious Lamps of heav'nly fire;
The Stars with their appointed rooms content,
And neither other to supplant desire;
Their Temperance in Heav'n I do admire:
But then I view the ambitious sparks below,
Who to possess the whole Earth do aspire;
And all poor Cottages to overthrow,
That stopt their prospect, great alone on earth to grow.

167

20

Nature with small, no plenty Lust can bound,
Unlimited desires here satisfie,
No Gold nor Silver can though they abound,
Like stones amongst the wise Kings vanity,
Though Jesses Sonne have such variety
Of Wives and Maids, yet comes the stranger Lust,
Urias only Lamb for him must die,
No home-bred fare can satisfie base dust;
But strange rare cates from forreign Nations have we must.

21

The temperate man I to a Brook compare,
Contented with sweet Fountains of her own;
Which runs most pleasant, pure, delightfull, cleer:
But if with flouds her channels once be flown,
Then streight her troubled waters foul are grown.
So whil'st we Temperance with us retain,
And no excess of Diet's in us known,
Our heart from ire, our bed is free from stain,
But cease from Temperance, and all is foul again.

22

And as pure streams continue sweet and clear,
Whilst they within their Channels swiftly flow,
Refreshing all the plants and flowers neer,
But if they idlely stand or run but slow,
Then thick and foul like idle lake they grow:
Ev'n so the man that doth his minde advance,
His Makers heav'nly will to do and know,
To honour shall be rais'd above all chance,
But he that idle grows fals to Intemperance.

23

She is a short but a most pleasant way,
Wherein small labour is, but much much delight,
The Empresse that doth our affections sway,
The Genius of all other vertues hight,
Pillar of Fortitude, the Helmet bright,
Against Lasciviousness, the eyes best guide,
Bond of good-will, of cogitations light,
Restraint, the Enemy of Lust and Pride,
The Souls chaste Counsellour her vows and prayers to guide.

168

24

Of Prudence and true Wisedom the foundation,
To him that hath her can no ill befall,
No greater wealth can be then contentation,
Who hath her, hath that, who lacks that, wants all,
Who nothing need ev'n Gods the Heathen call.
Fortune may bring us wealth and royall fare,
But Temperance must give content withall,
By her we freed from perturbations are,
And having daily bread do take no further care.

25

For from her Temper she receives her name,
As being of extreams the moderation,
The golden mean that doth affections frame,
Actions and Words to natures Ordination,
Unspotted pure as at our first Creation:
Thus we abstain from Lust and Violence,
And though on earth is yet our Conversation,
We hope ere long to be received hence,
Mean while, our Life's a sacrifice of Continence.

26

Thus see our protoplasts first cloth'd in skins
The green herb of the field their only meat,
The Beasts their Gonvives, and the Woods their Innes,
To shield from cold, and save from scorching heat,
And all this must be got with toil and sweat,
No living thing was then allowed good;
For as the learned think man might not eat,
Of any living creature till the Floud,
But since as the green herb God gave them all for food.

27

How often did the Fathers pray and fast,
And some from women, some from wine abstain,
Till sixty years they keep their bodies chaste,
A Temperate and chaste seed here to obtain:
When Ruth at Boaz feet all night had lain;
He ladeth her with corn and sends away,
From lawless Lust he doth himself contain,
Though he had drank and cheer'd his heart that day,
An habit of true Temperance see here you may,

169

28

Joseph would not against his Maker sinne,
For Pharaohs Stewards Ladies soft embrace,
Yet easier 'tis a walled town to winne,
Then to resist temptations vile and base,
Nought sooner doth our lives with Lust disgrace,
Then bathe in ease and swim in excesse,
Had David been at warre in Joabs place
He had not faln into such wickedness,
Adultery, the fruit of fullness, Idleness.

29

Oh tell me David where was then become,
Thy fasting wont thy soul to humble so,
That it was wont to thy reproach to come,
And weakned so thy knees thou couldst not go?
Thy tears which did to such great plenty grow,
They were thy meat and drink both day and night,
All watering thy couch, so they did flow,
That ev'n my Muse weeps at thy piteous plight,
Yet had thy soul therein unspeakable delight.

30

I cannot but admire the Temperance,
Of that great Monarch, mighty Philips Son,
Who when he had unto his governance,
Darius Empire, Wife and Daughters won,
Their beauty would by no means look upon;
Esteeming it a most unworthy deed,
When he so many men had overcome,
To be of one weak woman conquered,
Like Temperance of so young a Prince I never read.

31

Not that the Heathens Temper I compare,
To those that have been truly sanctifide,
Of which Job is to us a patern rare;
Who left his eyes should draw his heart aside,
Did covenant they on no Maid should glide:
How infinite are watchings, fastings, cold,
Which to subdue the flesh Paul did abide,
But above all th'examples I have told,
The Locust-eater and's Disciples lives behold.

170

32

And though whilst that the Bridegroom pleas'd to stay.
The children of Bride-chamber did not fast,
Yet when from them he taken was away,
Behold they then did pay for all was past,
And oft did hunger, whip, and prison taste;
No Poets quill ere able was to fain,
Like Temperance of pure Lamb most temprate chaste,
Reviled, scoffed, scorned, scourged, slain,
Yet open'd not his mouth to scoffe or speak again.

33

Oh shall the King of Angels and of Men,
Abus'd by workmanship of his own hand,
Endure such wrongs and never turn agen:
Whose one word could have cal'd th'whole heav'nly band
The Fury of these wretches to withstand:
And shall the Lord of Life so meekly die,
For our intemperate affections; and
Shall not we them all with him crucifie,
And fleshly Members of our Bodies mortifie?

34

But we like Foxes build a stately hall,
And like the Birds in stately Cedars nest,
When He that did of nothing make them all,
Had not a place to lay his head to rest;
We see his glorious Members here distrest,
Want lodging, food, and raiment for the cold,
Whil'st we abound in meats, and fill our chest
With change of raiment and with store of gold,
And in Birds softest plumes, our looser limbs infold.

35

Alas how many hunting worlds gay shows,
By base Intemperances sweetned bait,
And vile Ambition which down headlong throws,
Are brought to ruine most unfortunate;
Oh grant that I may live in mean estate,
And my freed soul with Contemplation please;
My cloathing warm, my diet temperate,
Freed from all tempests of worlds raging Seas,
Which toss poor sailing souls in dangerous disease.

171

36

Most happy who with little is content,
That though he want yet never doth complain,
Nor wisheth more his sorrow to augment,
Knowing that he by heaping wealth doth gain,
Nothing but care, vexation, and pain;
What more then daily bread here do I need?
What need of forrain cates or feathers vain?
Let fields my food, my flock my clothing breed,
No other would I wear, no other would I feed.

37

In vain do foolish men the Heav'ns accuse
Of sad misfortunes, pains, and injuries,
Which do (if we knew truly them to use)
To ev'ry man what's fittest for him size:
That's not the best estate which most we prize,
Nor that the worst, which most men seek to shun,
Each as he list his fortunes may devise,
With wishes no man happinesse hath wun,
Such wishers cease to live before their life begun.

38

It is mans minde that maketh good or ill,
Wretched or happy, sad, glad, rich or poor,
He hath abundantly all things at will,
That having little, yet desires no more,
When he that's drown'd in wealth and swims in store.
Doth live in want to satisfie desire,
Which never hath enough, fond fools therefore,
Are they that feed Lusts and Ambitions fire;
Which like base Avarice doth more and more require.

39

When first I saw the glory of the Great,
I then them only happy men did hold,
For sumptuous houses, lodging, raiment, meat,
Honour, Attendance, Jewels, Silver, Gold,
But when the cares and dangers I behold,
Of those whom Fortune doth so high advance,
How to dissembling flattery some are sold;
Lust, Fulnesse, Idlenesse, Intemperance;
My life I happy deem in quiet lowly chance.

172

40

Thus of late folly's, I though late complain,
And that sweet Peace which doth not there appear,
Now in mine homely Cell I entertain.
Which by her want I learn to love more dear;
Sweet holy quiet life! where meanest chear
To hungry stomacks, is a daily feast,
Where thirst like Nectar makes fresh cooling beer;
Where in a cabbin is more quiet rest,
Then on Down Persian beds, with Gold and Feathers drest.

41

In this estate I no man do envy,
Nor would envied be of any one;
Great store of wealth doth store of cares supply,
That little that I have is still mine own,
I reap with Joy the crop that I have sown,
Without least care but only to attend it,
The Lambs I wean are daily greater grown:
What have I but to praise him that doth send it?
And with a cheerfull heart unto the poor to lend it.

42

Thus wrapt with contemplation I finde,
That all these worlds-gay shows which men admire,
Are but vain shadows to the joys of minde
Of those that leade their lives in safe retire;
Whose only happiness and hearts desires,
Is here the talents God hath lent to spend
Unto his glory, as he doth require,
And using Temperately what he doth send;
Thus grant that I may live, thus grant that I may end.

173

Meditat. IV. Of Bounty.

1

Now will I raise fair Alma's stately tower,
On Temperance her strong and soundest frame;
And goodly deck Dame Bounty's dainty bower,
Whereby all Princes gain immortall fame:
Some call her Alma, some her Bounty name,
The trusty Almner of Loves Royall Court;
Who bears the bag to give to blinde and lame,
And Suitors all that thither do resort
Rewards most bounteously, and feeds in seemly sort.

2

For on this heav'nly Dame the eyes of all
Look up, that of her liberality
They may receive, and she again lets fall,
Upon them needfull things most plenteously,
Her bounteous hand she opens willingly,
With blessings every creature full to fill,
To those that Knowledge seek abundantly,
She giveth Wisedom, Understanding, Skill,
To know their Makers Bounty, Majesty, and Will.

3

Most glorious Alma! whenas Temperance
Controls the noble Plenty of her Hall,
And with her Staffe keeps out Intemperance,
Which doth abuse her Grace and Bounty all;
For where most Plenty is, there most doth fall
By want of Temperance to Lust and Sin,
Till they be brought low as the Prodigall,
For he that will true Praise by Bounty win,
Must first of all at home with Temperance begin.

174

4

For Temperance with watchfull diligence,
Are like two Springs which waters do supply,
To open-handed free Beneficence,
And her discerns from Prodigality,
By Diligence we get sufficiency,
By Temperance, what we have gotten, spare
To minister to Liberality,
For these two Lady-Bounty handmaids are,
And for her, just, and truly, store of wealth prepare.

5

But they that live in sloth and foul excess,
Though they they may seem to be most liberall,
Oppression and Extortion mercilesse,
Are Lakes from whence their Bounties streams do fall,
And thus they rob the poor, that therewithall
They may themselves, rich friends, and children feast,
Blaspheming their great Maker, Lord of all,
And imitating basest savage beast,
Which fawns upon the geeat but doth devour the least.

6

God of all Bounty, King most Liberall,
Who to thy vassall Man at his Creation,
Didst subject make, Fish, Fowl, Beasts, Creatures all,
And of thine handy-works gav'st domination;
Who by thy Providence and Ordination
Him needfull things not only dost provide,
But for his health, delight and contentation,
That he may plenty to the poor divide,
My Muse to sing, heart, hands, to practise Bounty guide.

7

Bounty, Beneficence, Benignity,
In Name though divers, one in substance be,
Benevolence and Liberality,
Make actions and affections agree,
If as they are, in God you wish to see,
They like his Goodnesse are unlimited,
And as his Mercy, Love, and Grace are free,
Which on his Creatures are abundant shed,
But by my shallow Muse their depth cannot be read.

175

8

They are too high to reach, too deep to sound,
For all the earth is filled therewithall:
In heav'n above Gods Goodnesse doth abound,
The Bounty of his Grace is over all;
Of all the Meditations which call
My minde, to holy Joy and admiration,
None lets more comfort then Gods Bounty fall,
Both for my being and my preservation,
But most in that he shed his bloud for my Salvation.

9

Here could I wish my Muse might ever dwell,
In viewing Gods great Goodness, Bounty, Love,
Which three to th'holy Trinity I well
May here ascribe; For Goodness first doth move
The Father to beget Eternall Love,
From Love and Goodnesse, Bounty doth proceed;
Yet all these three as one in God do prove,
In substance one, although distinguished
In working; But this height my reach doth far exceed.

10

And therefore ravisht now with contemplation,
Beyond the compasse of my feeble eye,
My soul amaz'd fals down to adoration
Of this mysterious holy Trinity,
And from divine come to benignity,
And Bounty which should be in men below,
A habit we of liberality
Her call, and good affection we should show
In thought, heart, word, and deed, to ev'ry one we know.

11

And must from goodnesse and true love proceed,
The only cause of true benignity,
Wherefore, except these be in us indeed,
Our bounty is but prodigality:
Or some like froth of superfluity.
The crums and leavings of Intemperance,
Which oft are dealt out with an evil eye,
More for vain credit or base circumstance,
Then for good will or care Gods glory to advance.

176

12

For ev'ry act hath then her true effect,
Which from true ground right aimeth at her end,
As when both love and goodness doth direct
What bounty truly gets, aright to spend:
Lo thus doth heav'nly grace and bounty send
Her blessings temporall alike to all;
But doth far greater benefits intend,
To those that on Gods Name aright do call,
And in this heav'nly sort ought we be liberall.

13

Oh then th'effects of bounty glorious are,
When Providence with true Frugality,
Do seek by Justice to provide and spare
Fit sustenance for liberality;
Behold that heav'nly bounteous Majesty,
Sends rain and fruitful seasons, whereby store
Of Blessings, th'earth may to his hand supply,
And many hidden Treasures up doth store
For to exalt the rich, and to refresh the pore.

14

Then humane bounty like her Makers is,
Whenas she labours to do good to all;
But most of all to bring poor souls to blisse,
And fill their hearts with food spirituall;
Oh Grace Divine! Bounty Angelicall,
With spirituall Loaves in Wildernesse to feed
Gods Saints, when spirituall hunger them doth gall,
The ignorant which pine with inward need,
Divine sweet comforts to their fainting souls to reade.

15

True Bounty's known best by her company,
For she in Truth and Mercy takes delight;
Faith Justice, Temperance, Humility,
And is with all Loves Graces richly dight,
Herein appears her glorious heav'nly Sprite:
Shewing that she of seed divine is born,
Of Love and Goodness, not of vain delight,
Of Fame and Praise of men, when she doth scorn
To seek feign'd bounteous shews, her goodness to adorn.

177

16

For thus th'ambitious man is bountifull,
Thus belly-gods in plenty take delight,
Deceit with gifts his neighbour seeks to gull,
The covetous bribe large to conquer right;
From such false Bounty, Truth is banisht quite,
Humility, Fath, Knowledge, Temperance,
Nor any of Loves Graces in her sight,
May suffered be their ensignes to advance,
There dwels Contention, Pride, Oppression, Ignorance.

27

As daughters of the horse-leech, still do cry,
Give, give; as Grave and Hell be never full,
So nought the covetous eye can satisfie,
But he that's liberall and bountifull
Is like full clouds which do most plentifull
Water the earth, and pour down store of rain,
Yet are not empty; for the mercifull
And liberall shall greater plenty gain,
And he that scattereth shall finde encrease again.

18

That hand is never empty of reward,
Whereas good-will the hearts chest filleth full,
And bounty never is so much afeard,
Causless to give, As not be bountifull
Where need requires; His face is beautifull
Where sweet good-will both heart and looks have joyn'd;
But th'envious and malicious do pull,
On wrinkles; And a man shall ever finde,
The beauty of the face to alter with the minde.

19

Bounty is like unto the glorious Sun,
Which as a Bridegroom doth from chamber glide,
And as a Gyant joys his course to run
From East to West, most swiftly he doth ride,
Nothing from's fertile heat it self can hide;
He doth not look that one him up should call:
So Bounty deals her Graces far and wide,
And Blessings without asking sends to all;
Expecting not vain praise where she lets graces fall.

178

20

As some fair glorious garment, which we wear
Upon our shoulders, reaching to the ground,
Covers all spots, and Neves that on us are:
So where this noble bounty doth abound,
It covereth all faults that can be found,
For as Love covers, so doth Bounty hide
A multitude of sins, and doth confound,
By her bright Beams, Detraction, Envy, Pride;
Alas these are too weak where Bounty's on our side.

21

She's like unto the Lamp of glorious day,
Which doth divide the darknesse from the light,
For whereas Bounty doth her beams display,
Behold bright day, without them there is night;
The King that by his bounty doth invite,
His Subjects hearts to Love and Honour due,
Sleeps more secure then he that doth by might
And fear strong Forts and walled Towns subdue,
And for his guards encompassed with armed crue.

22

Bounty and Benefits are ev'n the Bands,
Of Concord, and as fire doth quickly dye,
That is not fostered with coals or brands;
So dies true Love with men: Except supply
Be made by gifts and liberality:
Who doth the wandring soul direct aright,
Though with him he doth deal most bounteously;
Yet doth he but his fellows candle light;
And to another gives, yet loseth self no light.

23

True Bounty seeks high God to imitate,
Who to the most unthankful is most free,
Sol doth his light to Theeves participate
And without tempests Pirates sail on Sea,
The Heav'ns of all good things the Authours be,
Fair fortunes to ungratefull fools do send,
As only seeking to do good: so we
(Though oft in vain our bounty we do spend)
To the unthankfull must, as to the thankfull lend.

179

24

Gods bounty's like to incense and perfume,
Cast on an heart inflam'd with holy zeal,
Which praises up like clouds of smoak doth fume,
And sweetest odours round about doth deal:
Mans bounty is like widows cruse or meal,
Which spent upon the Prophet grows to more,
Like Surgeons skill, which as more doth heal,
Doth grow more cunning then he was before,
The diligent and bounteous hand want never store.

25

As many fruits do fair encrease and grow,
Not so much by the nature of the ground,
As by the bounty which from Heav'n doth flow,
And temperate air that is above them found,
So all good Arts in noblest wits abound,
More by some Princes liberality,
And high regard they have of Muses sound,
That their own nature, strength, and industry,
Best friends to Arts are Bounty and Humanity.

26

Should I but here recount the names of all,
Whom bountfull in holy Writ I finde,
I of your ratience should be prodigall,
And my short time for this discourse assign'd,
Let me their names up in a bundle binde;
Which if you please to ope as sweetly smell,
As Camphires Bush: my Muse is now inclin'd,
Of some prophane examples here to tell,
Which seem in noble Bounty others to excell.

27

Then treasure Cyrus more his friends esteem'd,
Whereof he multitudes by bounty won:
And Alexander greatest glory deem'd,
By bounty never to be overcome;
A King of Egypt thought it better done,
His Subjects coffers then his own to fill:
Whenas Alphonsus heard Vespasians son,
Accounted that day lost, when for good will
He had giv'n nought; said, I ne're spent a day so ill.

180

28

Behold! these five examples live in one,
The bounteous Monarch that our Scepter sways,
Esteems his friends 'bove gold or precious stone.
And overcomes ev'n all that him obays,
By soveraign Bounty to's immortall praise,
No King so fills his Subjects chests with gold,
His bounteous deeds in number passe his daies:
Ah! how then dare my niggard rimes be bold,
The sacred bounty of my Soveraign to unfold.

29

Who hoards not up his wealth in Cave or Tower,
Nor into prisons dark condemns his gold,
But as on him from Heav'n all Blessings shower,
So are his to us Subjects manifold:
As from thick clouds we number lesse behold,
Large streams of fruitfull rain on earth to fall;
So is his largenesse to his servants told,
Who entring poor, rich return from his hall,
Like Tagus golden sands his hands are liberall.

30

Vouchsafe O bounteous Soveraign! hear thy thrall,
After thy cloud, a subjects drop'd to sing;
Whom thou didst to deserved honour call,
And was in name and bounty as a King:
Who in thy bounteous steps thee following
Did from obscurity my Fortunes raise,
Without desert of my least offering,
He now in Heav'n his bounteous King doth praise,
As he with bounty honour'd him here all his daies.

31

And let us all his bounteous praises sing,
Whose bounty us from Hell and Death doth raise,
Our blessed Saviour, Prophet, Priest, and King,
Who here in bounteous deeds spent all his daies;
Casting out devils, saving souls alwaies,
Healing the sick, giving the blinde their sight,
Mourns for our sins, for enemies he prays,
Comforts the rich, and feeds the hungry wight,
And still in doing good doth set his whole delight.

181

32

How could malicious heart of envious man,
Consent to murther such a bounteous King?
Scourge, scorn, deride, despight him what they can,
Still in his bounteous deeds persevering;
Yea when unto the Crosse they him do bring,
Father they know not what they do, he cries;
And when his body hangs their torturing,
He to the Theef not Paradise denies;
Thus doing good he lives; Thus doing good he dies.

33

What, doth the Lord of Life eternall die?
Which unto us eternall life doth give;
See his large bounty and benignity,
He gave his life for us that we might live.
What heart of stone doth not here melt or rive
But with his Life, his Bounty doth not end,
He by his Will and Testament doth give
Us Heav'n, yea, more the Comforter doth send,
With millions of Angels on us to attend.

34

Who can of this his Saviours Bounty taste,
And to his members not be bountifull?
If thou want wealth and coin, give what thou hast,
And let our hearts be alwaies mercifull,
And like the fertile ground yeeld plentifull
Encrease of all the seeds which thereon grow,
'Tis Bounty that doth fill our garners full,
He sparing reaps that sparingly doth sow,
True Bounty's noble hand no want did ever know.

35

But ah too many covetous of Praise
And Glory do by fraud and rapine spoil
Others, that they thereby their Names may raise,
And some goods gotten by much care and toil,
Spend on their pleasures, and thereby beguile,
Their poor and needy Neighbour of his right,
Drinking and surfetting in ease the while,
And spending frankly on some base delight,
Like Brutes are bountifull to their own appetite.

182

36

Some only by their Bounty seek for fame,
And these are only to Ambition free,
Some Patrons now aday's such Shepheards name
To feed the Flock as loose and Idle Bee.
Wealth unto wealth to adde they all agree:
No man respects the needy and the poor.
The empty vessels empty still we see;
They that are full, to them is added more,
Dry hills want water, when the valleys swim with store.

37

As Knights which of the noble Order are
Of Garter, that they better may be known,
A golden George about their neck do wear,
Nor do the same at any time lay down,
Whereby their noblenesse should be unknown:
So Nobles alwaies wear Benignity,
Whereby whose Sons you are ye may be shown,
For nothing proves you Sons of the most High,
More then your Bounty and true Liberality.

38

But of false Bounty you do vainly boast,
Delighting in vain pastime, oyl and Wine,
And gluttons feed for glory to your cost;
Whilst at your doors the poor may sterve and pine.
You welcone such as you invite to dine;
But scarce afford the poor scraps at your gate;
Which shew that all your bounty is to joyn
Credit and glory to your great estate,
And but for Crows and Kites, or Daws to lay a Bait.

39

You for a million at a cast will play,
And hazard all your fortunes at a game,
And grudge not for one dainty bit to pay
A thousand, and then glory in the same,
With gold you trick and trim up some loose Dame,
The sink that sucks up all your Liberality,
Thus lavish you to your eternall shame,
All that your Fathers got by their Frugality,
And left to you to spend in bounteous hospitality.

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40

Brave Alexanders deeds for aye commends
His wondrous confidence and bounty rare,
Who dealing out amongst his faithfull friends,
Lands, houses, Towns, he gold and all did share;
When one befought him wisely to forbear,
For what, said he, alas, is left the King?
New hopes of gaining more, said he, there are,
Thus on his fate and fortunes venturing
The Heav'ns propitious seem'd, to him, in ev'ry thing.

41

But ah! poor Prince! thy hopes are all but vain,
As were the Benefits thou didst expose;
But we are certain of eternall gain,
If bounteously Gods blessings we dispose:
Ah! what is it if worldly things we loose!
And thereby gain us an Eternall Crown,
Which heav'nly Bounty laieth up for those,
That their own glory willingly lay down,
And what they reap by bounty bounteously have sown.

42

Such all within most gloriously shall shine,
Their vestiments shall be of twined Gold;
They shall of Hony taste and spiced Wine;
And all the Bridegrooms fruits both new and old,
He gently will such in his arms infold;
And satifie their sense with pleasing smell,
No ear hath heaed, no tongue hath ever told,
The Joy and Baunty that with him do dwell,
But more of these where next of heav'nly Joy I tell.

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Meditat. V. Of Spiritual and Heavenly Joy.

1

How should a heart opprest with worldly cares,
Of Spiritual inward Joy now rightly sing;
Since none her knows but who her image bears,
And feels the Spirits inward witnessing:
All sacred stuffe I to this building bring
No help, but he that Abba Father crys,
Can teach my Muse to touch this golden string,
I therefore here forbear prophane supplies,
My Spirit wholly on the holy Spirit relies.

2

Well, said the King, All worldly things are vain,
And travell which beneath the Sun he found
Compared to least drop or minutes gain,
Which Spirituall Joy did to his heart propound;
No reach of Wizards skill, no wit profound,
Is able this true Joy to comprehend,
This Musick wholly to the Saints doth sound,
The inward man can only apprehend,
Sweet lively Spirituall Joy, which never shall have end.

3

No Muses darling ever yet did dream,
Of this sweet winde, which where it lifts doth blow;
This only is sweet Israels Singers theam,
Which he by heav'nly influence did show;
And then most, when the outward man brought low,
By pain of body or by grief of minde,
Did from his pen divinest comforts flow
Most herv'nly Joys which he was wont to finde,
To grow more strong within as he without declin'd.

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4

Oh Joy of Joys! Unspeakable delight,
Ev'n when our souls the powers of hell do shake,
And us with Justice and due vengeance fright,
Whenas our guilty conscience is awake,
That all with terrour tremble, horrour quake;
That then one gentle beam of heav'nly Grace,
Not only shall from us this horrour take,
But in Loves arms us in an instant place,
They only know this Joy that have been in this case.

5

If ever I received strength and skill
From Heav'n to scale the hill of contemplation,
I now do hope Gods gracious Spirit will,
Me fill with Joy for his sweet Meditation;
Oh blessed Spirit! who by sweet inspiration,
Directest ev'ry holy Prophets quill,
Enlighten mine by heav'ns illumination,
That most divine sweet Joys it may distill
Into the Readers heart, and mine with comfort sill.

6

No tongue could ever tell, no heart conceive,
Therefore no Art is able to define
What is the inward Joy which we receive
By peace of conscience and grace divine:
But sure it is that speciall mark or sign,
Which on our souls the holy spirit of Grace
Most gently doth imprint and lively line,
Whereby we do behold Gods chearfull face,
And spiritually feel our Bridegrooms sweet embrace.

7

There is a naturall and carnall Joy,
Besides this inward joy spirituall,
By one we common blessings here enjoy,
By th'other we in sin and errour fall;
Those be partakers of Joy naturall,
That health of body have and worldly store,
The carnal Joy we sinful pleasures call,
Excesse of meat and wine, Lips of a whore,
And all mans vain delights 'gainst rule of heav'n lore.

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8

These Joys which with false pleasures us deceive,
Are not of kin to Joy spirituall;
For that they alwaies do our hearts bereave
Of inward Joys pure food Angelicall;
Gods goodnesse is th'efficient cause of all,
And though each person in the Trinity
May seem to have a working severall,
Yet all in one, and one in all agree,
With Joy here to begin mans true felicitee.

9

There many causes are materiall,
Why we this inward joy in us should have;
Gods freest grace which doth most surely call,
All those that he elected hath to save;
The Peace of Conscience, which Joy us gave,
And eke the Joy of our Sanctification:
Whereby ev'n heavens inheritance we crave,
And certainly expect glorification,
And are invited guests to heav'ns participation.

10

As are Gods gifts and graces infinite,
So causes are of Joy spirituall;
It fils my soul with infinite delight,
When all his benefits to minde I call;
But none like this that's Sonne should save us all,
By that great secret of his Incarnation,
Which made the Babe into Joys Passion fall,
At blessed Mothers heav'nly Salutation,
And made blinde Simeon's soul rejoyce in his Salvation.

11

This made the Mother of the Babe to sing,
And her sweet little Lord to magnifie,
Her Saviour which she in her arms did bring;
This made in heov'nly Host such melody,
When news was brought of his Nativity;
Oh Joy of Joys! to you is born this day
A Saviour, God from all eternity;
This made the Wise-men from the East to stray,
And offer to him gifts that in a manger lay.

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12

This made the holy King propheticall,
Though many pleasant Lays to Harp he sing,
Strain none so high, and so patheticall,
As those of his Son, Saviour, Lord, and King:
Oh then each stroak he strikes to heav'n doth ring.
His heart rejoyceth, and his tongue is glad,
Such Joy doth hope of resurrection bring,
That thongh his flesh be with corruption clad,
His heart shall never faint, nor soul be ever sad.

13

We for this hope it count exceeding Joy
When we do fall on many sore temptations,
And when afflictions most abound, we Joy
In Trials, Sufferings, and Tribulations:
The Angels in their holy habitations,
At our conversions wondrous Joy receive,
What passing Joy will be and delectations,
When all the members to their head shall cleave,
And for short sorrows endlesse recompence receive.

14

My Muse her self ev'n out of breath now flies,
Rais'd up so high by Joy spirituall;
Yet by Joys objects she must higher rise,
To Father, Son, the holy Ghost, and all:
What greater Joy then on the Father call;
And how did Abraham rejoyce to see?
The day of his Redeemers nuptiall;
Ah what more Joy unspeakable can be?
Then feel the holy Spirit of Grace to dwell in thee.

15

Oh happy Host, such guests to entertain,
With peace of conscience, their continual feast,
Open you everlasting doors again,
Open, the King stands knocking ready prest;
The King of Glory to come in and rest:
Down from the fig-tree speedily then come,
And entertain thy Saviour in thy brest,
To day Salvation is to thee come home,
With Faith, Hope, Love, and Truth perfume thou ev'ry rome.

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16

For without these true Joy will never stay,
With her must all the heav'nly Graces bide,
Long-suffering, Mercy, Peace, desire to Pray,
God these hath joyn'd, no man may them divide.
False Joys without these into us may slide,
As stony ground which did receive the seed;
Did flourish fair and branch on ev'ry side;
But this did Faith but temporary breed,
And we this but a momentany Joy areed.

17

There are besides this friendly seeming Joy,
Other that are professed enemies;
As those which worldly happinesse enjoy,
And live in plasures, ease, and jollities:
Against these th'authour of true joy replies,
Wo unto you that laugh for you shall wail,
Lament and howl for your iniquities,
When Judgement comes and all mens hearts shall fail
What then shall all your worldly pleasures you avail.

18

Another Joy against true Joy I finde,
When in true cause of Joy we so delight,
That we omit from Lusts to clense our minde,
And valiantly 'gainst base affections fight,
Ah! how can heav'nly true Joy take delight,
Amongst our grosse corruptions here to dwell,
Sure this Rejoycing is not good and right,
A little Leven makes the whole lump smell,
Our boasting's vain: This water's not from living Well.

19

There is a counterfeit and feign'd delight,
Shew'd in the face, but comes not from the heart,
Whom I may call A merry Hypocrite,
Others rejoyce so in their own desert,
In their redemption they will bear a part:
These are the men whom works must justifie:
Alas! poor wretch! remember what thou art,
And whence thou hast received thy supply,
And thou shalt soon from this thy proud rejoycing fly.

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20

Proud flesh and bloud! that dares of merits boast,
When in thy Makers presence thou dost stand,
And hopest to regain what Adam lost:
By thine inherent justice thou dost band,
Directly 'gainst thy Makers glory; and
Seek'st to rejoyce in justice of thine own,
Presume not 'bove thy strength to understand,
But merry be and glad in God alone,
Who is all Worthinesse, but in thy self is none.

21

As those which vain applause of men regard,
And at their doing alms a trumpet blow;
Gain only praise of men, for their reward,
But God no such good works will ever know;
So those in whom these boasting merits flow,
And in their meritorious works delight,
God never them doth this sound comfort show,
They may awhile seem goodly in mans sight,
But never feel true inward Joy and sound delight.

22

As those which only see the Stars and Moon,
But never saw fair Phœbus glorious light,
Beleeve no clearer lights have ever shone;
Then those fair Lamps which do adorn the night:
So those that never knew this true delight,
Those heav'nly Joys to holy Saints confin'd,
Think there most Joy where flesh doth most delight:
But taste they once sweet inward Joy of minde,
In all these worldly Joys they no content can finde.

23

This heav'nly Joy by no similitude,
In Heav'n or Earth can truly be exprest,
Yet is she felt, as oft in simple rude,
As in the most profound deep learned breast:
None know her till they be of her possest.
For as we feel the winde when it doth blow,
But whence it comes, or where it means to rest,
No wit of man ere able was to show;
So many feel these Joys, but know not whence they flow.

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24

As in the Incarnations mysteries,
The blessed Virgin over-shadowed
By th'Holy Ghost, and power of the most High;
Perceiv'd her fruitfull womb replenished,
But knew not whence, till th'Angell it aread;
So we this Babe of Joy spirituall,
Oft feel in us most lively quickned;
But know not how, nor whence the same doth fall,
This that same Spirit of Truth to us revealeth all.

25

And as no creature able is, of man
The Spirit to discern, but man alone;
So of this Spiritual Joy no spirit can
Conclude, but this sweet spiritual holy One:
Some would it liken to the glorious Sun,
Which by his lively beams doth Life inspire;
Where they an object fit to light upon,
But I forbear too nicely to enquire,
And rather in mine heart to feel her beams desire.

26

Oh Sun of Light! Bright Glory of thy Sire,
Who when thou left'st the earth, thy Spirit didst send,
Into our hearts sweet comforts to inspire,
And with us to abide till worlds last end:
Some good examples to my Muse commend,
Of holy men, which took so much delight
In heay'nly Joys they holy them intend,
And banish all vain worldly pleasures quite,
Shining like glorious Lamps in worlds obscurest night.

27

This inward heat, this holy heav'nly fire,
Most what concealed under ashes lies,
Which one till into flames they do respire,
At home more easie then abroad descries:
Because it self within best testifies:
In Abraham appear'd this holy flame;
Whenas he saw his Saviour with his eyes
Who of his blessed seed long after came,
For Abram saw Christs day, and joyed in the same.

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28

Up Miriam up, thou merrily canst sing,
Now through the Red Sea thou art safely past,
Hereby our Baptism then prefiguring,
That when Repentance us with tears hath washt,
With Joy we Egypts Bondage off should cast:
But never did more Joyfull musick sound,
Then Davids: when he of this Joy did taste,
Restore me to those wonted Joys I found,
And ever let thy holy Spirit in me abound.

29

Oh blessed Bridegroom of the fairest Bride,
How often when she seeketh thee by night,
Dost thou thy Joyfull presence from her hide?
That wanting, she in thee may more delight:
How oft again when thou dost her invite?
Rise my belov'd, and ope to me the dore,
Such is her nicenesse, and her sluggish sprite;
She will not rise to let thee in, before
Thou thence art gone; And then thy losse she doth deplore.

30

These are the apples, odours, nuts, and wine,
Which comfort her when she is sick of Love;
These Christs embraces that do her entwine,
The kisses which he gives his Turtle Dove:
Milk, Spice, Pomegranats, which she so doth love,
All these are inward Joys the Bride hath here,
Whereof she with the Bridegrooms friends doth prove;
And eats and drinks with Joy and merry cheer,
Yea drinks abundantly with her beloved deer.

31

This was the Joy that him was set before,
That did endure the Crosse, despise the shame,
And Lord of all became, low, naked, poor,
Enduring death us to excuse from blame!
His Martyrs and Apostles in the same
Suffrings and crosses him have followed;
And trode the Winepresse as their order came,
Where some in scorching flames more Joys have red,
Then wearied Limbs could finde in softest downy bed.

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32

This 'twas the Kingly Prophet so admir'd,
When loathing all worlds pomp and glory vain,
He this one only thing of God desir'd.
For ever in his Temple to remain,
To view the Beauty of that heav'nly train;
This made him leave his purple Crown and Throne,
And in a linen Ephod dance amain;
For this would Constantine be rather one
Of Christ his Members then the Empires head alone.

33

But why seek I for witnesses without,
Since 'tis the Spirit within that testifies,
Our Soul that without wavering or doubt,
With Peace of Conscience Abba Father cries:
Unto whose Soul this Spirit eke replies,
Be glad and joyfull I am thy salvation;
Be not afraid, My Grace shall thee suffice
To conquer Hell, and to resist temptation,
And yeeld the soundest Joy in greatest tribulation.

34

I will make glad thy soul, delight thine heart,
And with a chearful countenance will smile.
For I am thine, and mine again thou art;
And though afflictions here thee square and file,
No power in Earth or Hell shall thee beguile
Of those sweet Joys which are for thee prepar'd:
Oh tarry thou my leasure but a while,
And thy petitions all I will regard,
Delight in me. I am thy hope and just reward.

35

Oh! who can hear these Joyous invitations,
These blessed promises, and yet complain,
That he's afraid of crosse or tribulations!
Oh! never let these worldly pleasures vain,
Make me so great a looser for their gain;
And let me here all worldly griefs endure,
Lord only free me from me from eternal pain,
This inward Joy shall ever me assure,
And on thy merits I in all will rest secure.

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36

Who would not rather covet there to dwell,
Where fulnesse is of Joy for evermore,
Then in false vain delights, which leade to Hell
Voluptuous Diet, flatt'rings of a Whore;
I rather had with David keep a dore
Where inward Joy may in my soul abound;
Then swim in pleasures and preferments store,
In Princes Courts, where vain delights are found,
Which like fair flowers fade, and quickly fall to ground.

37

But I confesse this proverb true I finde,
That where Gods Church is raising, there to build
His Chappell is the Devil most inclin'd,
And where best seed is sown in Ground well till'd,
He with most tares and weeds it alwaies fill'd:
Vain pleasures are his tares, true Joys our wheat,
Till harvest both together grow in field,
Then will the Lord of Harvest surely beat
The cockle from pure corn, at his own board to eat.

38

Fountain of Joy! oh set my whole delight!
Into thy Laws and Statutts to enquire;
To meditate thereon both day and night,
My soul then Gold doth more these Joys desire,
Let others, honour, wealth, and wine admire;
Lift, Lord, on me thy loving countenance,
Thy loving favour shall my Soul raise higher,
Then Princes highest favours can advance,
To heav'nly spirituall wealth, not subject unto chance.

39

In holy Writ I many places finde,
From whence do flow these Joys spirituall,
But no where faster then within my minde:
Oh Lord! Thou knowst, not I, from whence they fall;
God of all Peace and Joy perpetuall,
Let not my Joy A temporary prove,
But with her in mine heart thy Graces all
Infuse, Faith, Mercy, Patience, Peace, and Love;
To passe by things below, and seek for things above.

194

40

Of endlesse Joy how should I make an end?
My Muse is never weary of delight;
Since I this Meditation did intend,
I never scarce could sleep by day or night.
So doth the pleasing matter me invite;
So full the rimes, and so the numbers run:
That I in shorter time have finisht quite,
This taste of Joy, then I have earst begun
Some other Graces: But my hower-glasse hath done.

195

The Fourth Book.

Meditat. I. Of Wisedom and Prudence.

1

The first degree to Wisedom is the misse
Of Folly: For as Darknesse the privation
Is of Lights Being, but no Being is,
So Folly is of Wise illumination:
And as in Chaos rude, at first Creation
There was all darkness by the want of light:
So in all men before their renovation
Are Follies mists and errours blackest night,
Till there the Spirit move, which all things doth inlight.

2

The Poets which did wondrously transcend
In making Mysteries by Fictions plain,
All other Graces as divine commend,
But Wisedom they to be a Goddesse fain;
Minerva, who proceedeth from the brain
Of Jupiter; whom they the Mistress hight
Of all the Graces and the Muses train,
To whom she oft descends for her delight,
Weasi'd with toil of Government and martiall fight.

196

3

Thus her of War, Peace, Polity, and Arts,
They Goddesse make, as if they should her call,
The Wisedom God the Father, thus imparts
Unto the Son, to make rule, order all;
With God the Father Coessentiall,
As all his Attributes, Power, Truth, and Love,
For on the Persons Consubstantiall,
No accident can fall or thence remove,
This Souls faint eye conceives of Wisedom from above.

4

Which is unto my mindes obscured eye,
As to my Bodies Sun in Firmament,
The farther off, the easier to descry,
For neernesse breedeth but astonishment:
Oh glorious Wisedom, Sun most orient;
Into my soul with Folly clouded shine,
Some clearer beams of wisedom excellent,
The whilst I sing these radiant rays of thine,
Which make a mortall wight seem gloriously divine.

5

What and how great is wisdomes heav'nly skill,
No heart of man is able to conceive,
Much lesse expresse by any tongue or quill,
For none but Wisedom, Wisedom can perceive
The cause unknown of nothing she doth leave
A Numen of such wondrous excellence,
She doth no good but from her self receive;
Being her own end, aim, and recompence,
No good in Heav'n or Earth, but flow's from Sapience.

6

And therefore cal'd the proper Good of Jove,
Which though to Men and Angels he dispence
In wise proportion, yet from him doth move
All wisedom, and to him hath reference;
For as in Power so in Sapience,
He doth all other heav'nly Powers transcend,
For Wisedom Ground is of Omnipotence,
And as we mortals on her hests attend,
So nearer to divine perfection we ascend.

197

7

Such is true Wisdomes glory, that ev'n they
Seem much to doubt who do her most admire;
Whither we properly possesse her may,
And by continuall industry acquire;
Or that the Heav'ns her secretly inspire:
In brief, no price or gold can her obtain,
She seems to be some flame of heav'nly fire
In Adam breath'd before by Folly slain,
Which therefore we must seek to have from heav'n again.

8

Schools her to be the knowledge do define
Of things divine and humane, which in breast
Of Mortals, if it pure and lively shine
Makes him like God, unmov'd and stable rest:
For as no chance of Fortune can molest
The Power divine, So wisemen do enjoy
Within themselves, by Wisedom, Peace, and Rest;
Nothing that is without can them annoy,
All seeming Miseries give place to inward Joy.

9

Yet fals this Wisedom short of that Divine,
Which Adam did possess before his fall:
And as Sun-beams through clouds, so doth she shine
Through our corruptions, scarce discern'd at all,
We common and more exquisite her call;
That sees things that are past, and things in sight,
The things which in succeeding times may fall:
We her, as she guides mens affairs aright,
Call Prudence; Wisedom, as she doth in God delight.

10

Wisedom and Prudence in an humane brest,
Are one same Grace though divers by relation:
Wisedom refers to God, Prudence doth rest
Most in a wise and upright moderation
Of States and Men by Laws administration;
By Wisedom here we see the life of Grace,
By Prudence in a civil conversation;
Prudence amongst the heathen had a place;
True heav'nly wisedom only Gods elect doth grace.

198

11

This heav'nly wisedom whereby we converse
With God, and take delight in holy things,
Doth our affections all and wills perverse
Set right, and neer divine perfection brings;
She first, like good Musitian tunes the strings,
And then sends forth a most harmonious sound:
First lifts our Souls to heav'n upon her wings,
Next orders all by Prudence on the ground,
Like Leech who ere he others cure, himself makes sound.

12

She first within in order sets the heart,
Next is for outward things most provident,
No Grace more Good to Mortals doth impart,
Nor none more evils here on earth prevent:
She shews her inward Graces God hath lent
By outward manners, habit, grave attire;
Few words, pure hands, in all such complement,
Such gesture publike, and in her retire,
As all her for a heav'nly pattern, do admire.

13

But most of all a wiseman strives to tame
Both in himself and others Sin and Lust:
For he that Good from Ill discerns, doth blame
False varnisht shows defil'd with inward rust:
He Pride, Pomp, Boasting, Scorn away doth thrust,
And from a pure Serenity of minde
A patern draws of Life most quiet, just,
Far from opinions false and errour blinde,
And guides at stern, as in a calm, so in the winde.

14

In War most valiant, in judgement just;
Ill unto Good, things hurtfull turns to sound;
Will's still the same, because the best, no Gust
Of fate oppresseth him: if Wealth abound,
Or Poverty, he still the same is found;
And doth with pleasing constancy endure
All Fortunes changes which do others wound;
True, innocent, sincere, just, simple, pure,
And as his Life, his Death is joyfull, sweet, secure.

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15

The Poets fain that in the golden Age.
Grave, wise, experienc'd men bare all the sway,
And the unexpert, young, not yet grown sage,
To learn Laws rules first practis'd to obey,
For Prudence all by levell orders aye,
And by a long Experience doth discern,
How she provide for future changes may,
By precept and example much we learn;
But that imprints most deep, which doth our selves concern.

16

Examples, Precepts, and Experience,
Are ever ready at a Wisemans hand,
To teach him Judgement, Charity, Providence
Of which we alwaies here in need do stand:
By Counsell we the Grounds do understand
Of things we ought to do or leave undone:
Judgement our Wills and Senses doth command,
What things we ought embrace, and what to shun,
And Providence provides for things that are to come.

17

I praise not here that cunning Polity,
Which maketh of anothers Folly, gain;
This comes of Malice, Guile, and Subtlety,
Which generous brave Prudence doth disdain:
Such alwaies evil counsell entertain,
The Apes of Prudence, Reasons depravation,
Whose mindes (as hands grow hard by taking pain)
Are by base plots and subtle imagination
Inured unto others wrongs and supplantation.

18

As Quicknesse wit, As Soundnesse memory,
Grave looks the face, and Plainnesse speech commend;
So Judgements praise is in Equality,
Without least doing wrong to Foe or Friend;
And as salt savours, so doth Judgement bend
Ev'n all our words, thoughts, works, to good or ill;
Without this Judgement, Prudence doth intend
Nothing; for she is Mistresse of her Will,
Which she with all her power labours to fullfill.

200

19

Counsell and Judgement are the very eyes
And Lamps here to direct a prudent minde;
Which they who want or foolishly misprise,
Walk on in Folly and in Errour blinde:
We many ignorant vain Fools do finde,
So wise in their conceit and estimation;
They think all wisedom in their breasts confin'd,
These being bound by double oblgation
To Folly, there's no hope of any reformation.

20

Prudence and Folly in the Soul of man,
Like Health and Sicknesse in his Body are;
As Health the Body keeps, so Prudence can
The Soul deliver from the devils snare:
And as Diseases here the thread doth share
Of Bodies Life; So Folly soon doth rend
The Soul with pleasures vain and worldly care:
For as strong men within a Fort defend;
So Prudent Thoughts our souls from Satans fury shend.

21

And as among the noble senses five,
The Sight doth all the rest in worth excell,
Because all do their Light from her derive,
And she all that offends them doth repell:
So Prudence all the vertues doth precell;
Because by Light God sends her from above,
She counsels all the Graces to do well;
For without her no Grace aright can move
Prudence of all the rest the Governonr doth prove.

22

Ulysses Prudence, Ajax Fortitude;
Whilst they each other do accompany
Win Cities, conquer men, and Monsters rude:
But if they square for Gain or Dignity,
And Ajax leaves Ulysses company,
His valour turns to Folly or to Rage;
So men of greatest magnanimity,
When they the Guidance leave of Prudence sage,
Crow beastly, mad, or foolish in their later age.

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23

I may her liken to the Prince of Day,
From whom all lesser Lamps do borrow Light;
Who when he doth his glorious Beams display,
The rest all seem to be extinguisht quite:
So when as heav'nly Wisedom wondrous bright,
Her self amongst the Graces doth disclose,
They all do seem to vanish in her sight,
As all the Glory that they have arose
From those bright Beams, which wisdome doth on them dispose.

24

As God the world, the Emperour his host,
The Governour his Ship, the Sun the day,
And as the Body's ruled by the Ghost,
So doth fair Prudence all the vertues sway:
And as these, like good Guides, direct the way
Unto their charge, to reach their proper end:
So doth true wisedom all that her obey
To endlesse happinesse and pleasure send;
Most happy man who doth her holy hests attend.

25

May his heart die like Nabals churl and fool,
Or like Achitophel end with a string;
Laugh in the stocks, cleave to the scorners stool,
That listens not to heav'nly counselling
Of Wisedom and her sweet admonishing:
She hath provided victuals, pour'd out wine,
Sent out her Maids us to the feast to bring,
To bid those that seek Knowledge come and dine:
And those that Prudence want to taste her grapes divine.

26

For she's the Vine whose grapes yeeld pleasing smell,
Whose Fruit and Flowers, Wealth, Life, Honour are;
The Garden where Christ dearest Spouse doth dwell,
Planted with all the Herbs and Spices rare,
Which to adorn his Church he doth prepare:
Would thou one word which should her worth contain?
He hath true Wisedom who the Lord doth fear,
And who knows holy things doth entertain
Right understanding, without this the rest are vain.

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27

She as the Prince or Generall doth guide
All other Graces in Loves sacred band,
Doth order, marshall, and for them provide,
As th'Eye, which all the members doth command:
The Governours of Men, of Cities, and
Of Families, and each mans private state,
She orders wisely by her prudent hand,
And they that duely on Discretion wait,
Command the Stars, and rule ev'n over Time and Fate.

28

As shadows more directly opposite
To Suns bright Rays, seem short by being near,
When those which are much farther from the light,
More goodly fair and long by far appear:
So who small Knowledge have attained here,
Thereof do alway's make a greater show
Then those whose understanding shining clear,
Do all the Paths of heav'nly wisedom know.
For with true Wisedom alwaies Humblenesse doth grow.

29

And as Gods Wisedom doth no lesser seem
In smallest creatures, as a Gnat or Fly,
Then Greater; so we ought no lesse esteem
Wisemen in low degree then dignity:
The Snail a mirrour is of Polity,
Who with her horns keeps alwaies sentinell,
And never cometh out before she try,
If things without be all in Peace and well;
Else she, retiring home, lives quiet in her shell.

30

Oh sons of men that you could but behold
The wondrous Beauty of this heav'nly Pear;
But nought on earth her Beauty can unfold,
Her Glory in the Heav'ns doth shine most clear;
In all Gods works her splendour doth appear,
She first from Heav'n vouchsafed to descend
To live in Judah with her chosen dear:
But now her Beams more ample do extend,
To all the Nations of the earth she light doth lend.

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31

She taught our Father that was made alone,
To raise himself to Glory from his fall;
But Envy turn'd from her his foolish son,
And made by Fratricide and Fury fall:
Lo when the Floud the world destroyed all,
She it preserves by one wise work of Wood:
The dead Sea yet is the memoriall
Of foolish Cities five which there erst stood,
Where she sav'd Lot from fire, as Noah from the floud.

32

To tell what wonders have been by her wrought,
Were too too long for this short meditation;
They in Gods Book are easily found, if sought,
For there Indeed is Wisedoms commendation;
Where she us doth with wary observation,
Unto the Cony and the Pismire send,
To learn to get our food and habitation,
Whose meaner Wisedom if we must attend,
Much more wise Heathens sayings most divinely pen'd,

33

One being asked, who was most wise, repli'd
He that sin'd least; when one of them desir'd
To learn who was for youth the trustiest Guide;
He answer'd, Prudence: And in's son requir'd
Only three things, which he in youth admir'd:
In his tongue silence, Prudence in his minde;
Shamefastnesse in his Face; when one requir'd
How he the greatest in the least might finde;
He answer'd, prudent thoughts in humane breast confin'd.

34

This was an Ethnick; But how doth she shine,
When she is joyn'd with pure simplicity?
Whenas that holy Wisdom serpentine,
Combines with dove-like true sincerity:
Oh thus the Saints by holy subtlety,
Walk safe amongst worlds crooked generation;
Thus walk'd our Saviour in Humility,
And though the wicked plot his condemnation,
Yet never could they touch him but by subornation.

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35

Oh how should we that have this mirrour bright,
This Sun of wisedom, labour here to shine
Like Stars, which from the Sun receive their light,
And to sincerity true columbine,
Joyn this wise holy Prudence serpentine;
Us to conduct through this worlds wildenesse,
And a most safe and perfect way out-line
Through Jordans waves to Land of Happinesse,
Where Mansions ready built we shall for ay possesse.

36

And Vineyards planted, whence the Cananite,
For wicked Treason 'gainst his Majesty,
God hath expel'd to Hell and darkest night,
Proud Lucifer and all his company:
Oh why shouldst thou advance base dust so high!
Whose earthly mansion keeps his spirit low,
And will not let his understanding flie
To see what goodly clusters there do grow,
In heav'nly Canaan where Milk and Hony flow.

37

We hardly here of things below discern,
And with great pains what is before us finde;
Ah how shall we then able be to learn
Thy Wisedom which no limits have confin'd:
Thy Spirit only can into our minde
These hidden mysteries in Christ reveal,
In which the Princes of the world were blinde;
For from man naturall thou dost conceal.
This Wisedom spirituall which thou to thine dost deal.

38

For as none knows the Spirit of a man,
But that same Spirit that within doth dwell,
So nothing apprehend this Wisedom can
But that wise Spirit that all Truth doth tell:
Oh sacred Spirit of Truth! my heart compell
This holy Sapience to entertain,
Thou only giv'st to drink of Wisedoms Well;
Mans wisedom's wickednesse, his thoughts are vain,
His knowledge is but errour, and his pleasure pain.

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39

Thou didst create ev'n all things by thy Word,
And by thy heav'nly wisedom didst ordain
Man of thy handy-works to be the Lord,
That he in Truth and Equity might reign,
And with an upright heart the right maintain:
Oh therefore down thine heav'nly wisedom send,
Me in all Truth and Uprightnesse to train,
She shall my words and works to thee commend,
And bring my small beginnings to a perfect end.

40

And here with Praise and Praier I will end,
Oh who aright can know or understand,
Except thou Wisedom from thy Throne dost send,
To give unto him what thou dost command:
Then grant me Wisedom alwaies to withstand
Hells subtle Plots, and Worlds base blandiments,
Let sacred Prudence ever be at hand,
Still to direct my words, acts, and intents,
To yeeld Obedience to thy Commandements.

206

Meditat. II. Of Obedience.

1

When first th'Almighty by his only Word,
Had fashion'd all within the Firmament:
He made Man last to be their King and Lord,
That he to him might be obedient:
But Man not with this Monarchy content,
Denide his homage to omnipotence;
And having but one small commandement,
Transgressed it by Disobedience:
The easier the command, the greater the offence.

2

This all the Sons of Adam do derive
From him, and call it guilt Originall,
Which by the Eternall Law did us deprive
Of all Gods Benefits, and did enthrall
To endlesse Bondage, till Christ for this Fall,
The price of his most precious bloud did pay,
Which us recovers from Sins actuall,
And by obeying Gods whole Law doth stay
His wrath, And merits Heav'n for all that him obey.

3

For as by first mans disobedience
On all men cometh Death and Condemnation;
So by the seconds true Obedience,
We have eternall Life and sure Salvation:
Thus disobedience by derivation
From Adam bringeth endlesse wretchednesse,
And true Obedience by imputation
Convays from Christ eternall Happinesse;
So by the first comes sin, by second Righteousness.

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4

The glorious robe of perfect Righteousnesse,
Which they that are obedient only wear,
To cover that foul shame and wickednesse,
Which Adams disobedience layed bare:
Ah! let a disobedient sinner dare,
The aid of the Obedient Lamb desire,
My Will and Actions, Tongue and Heart to square,
In due proportion to his heav'nly squire,
Whilst I of true Obedience praises do enquire.

5

Devoutest Lady! Handmaid to the Queen
Of heav'nly Love, And so in duty bound,
That she's alwaies prest and ready seen,
To do what thing soever she propound:
Her heart, words, will and deeds all one are found,
Serving for Love and not for fear or gain,
No Subject merits better to be crown'd;
For who can best obey, he best can raign,
And she is shortly sure eternall Crowns to gain.

6

If I may square Her by the Rules of Art,
I her define to be our wils subjection
To Him that ought to rule both will and heart,
And by his will dispose our best affection:
The rule of Reason may be our direction,
How our Superiours Statutes we obey;
But when the Lord commands, there's no election
Nor doubting what we ought to do or say,
Gods will's the rule of Right which none may disobey.

7

Here in two Branches I might her divide,
Obedience first to God, and secondly
To our Superiours that on earth abide,
But all is but to one Authority:
For there's no power or preccdency,
But that which highest power doth ordain;
Who therefore doth resist mans Soveraignty
Gods ordinance resisteth, and again
Who duely it obeys, Gods Statutes doth maintain.

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8

Thus must our hearts, ears, hands, be all attent
His Word and Will in all things to obey,
Who over us hath lawful Regiment,
Which is one God, eternall, blest for aye;
Whose servants all we are, And therefore may
Not chuse a Lord or Master whom we will,
Nor serve two Masters, lest we disobey
The one, when we the others minde fullfill,
For that which pleaseth one doth crosse the others will.

9

Thus our Obedience is only due
To him that all did for his service make;
And 'tis a firm position sound and true;
God only for himself; But for his sake
All that from him authority do take
We truly and sincerely ought obey:
Or else our bounden duty we forsake,
As those which do their Princes disobey,
When they their lawfull Officers commands gainsay.

10

For this whole world is like a family,
In all things well and justly ordered;
Where God hath the supream authority,
And Rulers theirs from him delivered,
By which they do command as in his stead;
Who then to them are disobedient,
They may be said to disobey the Head:
For whilst they rightly use their government,
We ought them to obey in things indifferent.

11

Indeed all ought regard the Supreme Will,
As first commanding cause and end of all;
Which all that Being have, ought to fullfill,
From which as all things rise so all must fall;
Here therefore first we into minde will call,
To whom that will commands us to obey,
For in obeying their commands we shall
Obey that Supreme Will: This is the way
To make Gods will the cause of all we do or say.

209

12

To him; we must be subject, first of all,
To whom all Power in Heav'n and Earth is lent;
The Son of God begotten, naturall,
Next to his Ministers which he hath sent:
Apostles, Pastors, Doctors, here are meant;
Which by his Word do teach their Masters Will,
And rule his Church by godly Government,
And those which hear these his commands fullfill,
And those which them despise despise his heav'nly Will.

13

As Kings which with great Honour do convay
Princes Ambassadours, it do intend
Unto their Lords, So we our Lord obey
When we obey the Legats he doth send:
The second Power is that which God doth lend
To Kings and Princes, for to delegate
Judges to punish those which do offend,
And to maintain the Life, Peace, and estate
Of ev'ry member that maintains the Bodies state;

14

To this all Subjects owe Obedience;
The third Obedience is which wife doth owe
Unto her Head, who due Benevolence
For duty ought unto his Wife to show:
For as the Church so ought the Wife to know
Her due Subjection unto her Head,
And as our Christ directs his Church below;
So Wives must be by husbands ordered,
But this of wives is better known then practised.

15

So is th'obedience which Children owe
Unto their Parents, by Commandement
And promise, they shall long and good daies know,
If they to them will be obedient.
The fifth and last is Masters Government,
And Servants Duty which they should them bear,
Which ought to be with single true intent,
Not for eye-service, wages, or for fear;
But as they would obey ev'n Christ their Master dear.

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16

Thus ought we to obey these five degrees
Set over us: Because we so obey
The highest Power, And if their just decrees
We slight, that highest power we disobey:
Far wide then disobedient spirits stray,
Which by Religion would all reverence
Exclude, due unto Magistrates, and say
They unto no man owe obedience,
A false excuse of Schisme and all unreverence.

17

Obedience preserveth Unity,
And helpeth to this great worlds conservation,
As Heav'ns and Earth do by due Obsequy
Obey their glorious Makers Ordination;
Behold how all things in this worlds Creation,
Do by their Makers order stand or move;
Earth keeps her center for mans preservation,
The Heav'ns turn all in motion round above,
Without Obedience one would out another shove.

18

And thus we may Obedience observe,
To hold our members in due motion aye,
Whilst one doth to another member serve,
And all unto the Spirit do obey,
The Soul of man, which doth by reason sway
Ev'n all the members to their preservation,
And if the least of them do disobay,
She either seeks their better reformation,
Or one endangers all to endlesse condemnation,

19

For whilst man here doth on the earth remain,
Sin and corruption in his Body dwell:
Seeking therein as Lord and King to reign,
But Grace doth strive by force them to expell:
If bondslaves we our selves to Sin do sell,
And give our members here Lusts to obay,
We yeeld unto such Lusts as leade to Hell;
But if that Grace our Soul aright doth sway,
Then all the members follow her the narrow way.

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20

Remove this Vertue of Obedience
From Soul or Body, Subject, City, Town,
Or from the Creatures wanting life and sense,
And all unto Confusion tumble down:
The Tower of Babel might to Heav'n have grown,
Had all obey'd with mutuall diligence:
But suddenly we see it overthrown,
When to obey they want intelligence,
For without understanding no Obedience.

21

As to mainttain Head'ns perfect unity,
All to one supream Trinity obey;
So all that have with it Affinity,
Subject themselves to that one God for aye:
No wonder if those that him disobay,
To many Errours, Schismes, and Sects do fall,
For one true Unity they do gainsay,
When they resist his Ordinances shall,
And disobey Gods Word that here dircteth all.

22

Me thinks my Muse could here her self transcend,
By musing of th'obedience above,
Which from the Son to Father doth ascend,
And Angels who obeying Fear and Love.
Alas what can th'eternall power move!
Obedience of poor wretches to require,
But us to joyn to Christ our Head in Love,
As he is joynd to God in due desire,
Unto no other end Obedience doth aspire.

23

For as when in a wilde and fruitlesse stock
We do some noble impe inoculate;
The fruit erst base and wilde, like to the Block,
Is made as goodly, fair, and delicate
As Tree which first this imp did generate:
So the least imp of Christs Obedience,
In us ingraft, doth us regenerate;
And make us bear fruit of like excellence,
As lively tree from which it first had influence.

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24

For all that from stock of first Adam come,
Bear those sowr fruits of Disobedience;
But all that do ingraft again become
In second Adams true Obedience,
Bring forth sweet fruits like lively tree, from whence
They have received first their sap to spring;
Sweet living Vine! whose sacred influence,
Us makes obedient to our Lord and King,
Ah! who the praises of thy noble fruit can sing?

25

It did advance that holy Prophets quill,
When He in volume of the Book did finde,
Written that thou shouldst Gods whole Law fullfill,
Whereto thou wert with all thine heart inclin'd;
And when the time was come thereto assign'd,
Thou wert obedient to all Gods will,
Performing it with all thine heart and minde,
Ev'n till the Jews thee on the Crosse did kill,
When thou resistedst not though they thy bloud did spill,

26

Obodient Lamb! this was the sacrifice,
The offering God did for sin require;
Thus we must offer up to God, likewise
Our Souls and Bodies with like zealous fire
To die, if not in deed yet in desire:
Quick, holy, acceptable Offeeing,
To pacifie Gods Justice and his ire,
Is when to him obedient hearts we bring
And crucifie those Lusts which from our Flesh do spring.

27

As from the boundlesse Ocean do run
All streams which doe return into the Main,
So from one patern of Obedience come
All ours, and thither doth return again;
The Lamb that was from worlds beginning slain
Gave the first blow to Disobedience,
Which Isaac imitates when he is lain,
On Altar to be sacrificed thence,
Whom truly Abram offer'd by Obedience.

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28

This was that quiet savour God did smell,
When offring one of each clean bird and beast,
The good old Noah pleas'd the Lord so well;
Obedience was the Seasoning to the feast:
What made the Lord Sauls sacrifice detest?
But that he did his Word then disobey,
When he did spare of Amalec the best,
To offer up; But therein did obay
His own corrupt inventions, not what God did say.

29

Better then Sacrifice is to obay,
And then the fat of Rams to give good ear,
Happy though we do all the world gainsay,
If we obay our Lord and Master dear:
But ah! whilst we remain as Pilgrims here,
Flesh, World, and Devil daity us perswade
To follow Pleasures vain, and to forbear
Obedience to the Lord which us hath made,
Whose Statutes to obey should be our only trade.

30

Oh Sacrifice of Fools! with tongue to pray,
But harbour no obedience in thine heart;
Who dost in word professe God to obey,
But by thy works dost all his Laws pervert:
Behold! it is not without just desert
That Beasts to thee are disobedient,
When thou to God a faithlesse rebell art,
To whom obey Sun, Moon, Stars, Firmament,
Nor Sea against his will invades the Continent.

31

Whilst I about this sinfull Body bear,
Lusts and corruptions will therein remain;
Yet never let them so much domineer
As here of Grace the mastery to gain:
For if I suffer Sinne in me to reign,
That all my members will to sinne obey,
That sin whereof Saint Paul doth so complain,
Oh! who me from the same deliver may?
It is not I but sin that Christ doth disobey.

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32

If that the Judge by his Authority,
Injoyn me to perform or speak a thing,
Against the will of Soveraign Majesty,
Here my Deniall no Offence doth bring;
And if I be commanded by the King,
To do against his will that is above,
I here no Rebell am, though suffering:
For I were better Crosse and Prison prove,
Then in Gehenna fry, from whence is no remove.

33

And as in all humane societies,
The meaner Power the greater doth obay,
Till to the Paramount it doth arise,
Which Power all inferiour powers sway:
So in this Power spirituall we may,
Behold like order for Obedience,
The Paramount is Gods high Power aye;
For though we do Powers reverence,
Yet to the highest we have alwaies reference.

34

What more unjust then look to be obey'd
By our inferiours, and to disobay
Those God hath plac'd above us for our aid?
Ah how, Thy will be done may we here pray,
As Angels do the same in Heav'n for aye:
Which we so often crosse by doing ill,
More often then are minutes in a day
Oh let my Heart be ready to fullfill!
Mine Heart be ready Lord to learn and do thy Will.

35

Ready in all things lawfull to obay
Superiours all, to do things just and right,
To love my Neighbour; for mine enemies pray,
Grace to embrace, and with Corruptions fight,
To cast off earthly things, and to delight
Wholly in God, and heav'nly contemplation;
To work by day, to watch and pray by night,
To learn of Christ, Meeknesse, Humiliation,
With trembling and with Fear to work out my Salvation.

215

36

Since I must be obedient to the end,
How should I end to beg Obedience?
Obedience, which to Liberty doth tend,
And us restores unto that excellence
Which Adam lost by Disobedience.
Let others glory in their mighty train,
And large command of many Continents;
By Meeknesse and Obedience I shall gain,
With Meek obedient Lamb in Heav'n for aye to reign.

216

Meditat. III. Of Meeknesse.

1

As in fair Garden, where variety
Of choisest Flowers, the senses to delight,
Are plac't by cunning hand most curiously,
Their divers colours most affect the sight,
That broad and fairest shew & stand upright,
But oft we finde low creeping on the ground,
Ann herb whose odour sweet doth more invite
Our smels, then all the Tulips there are found;
So is it with this Grace which I do next propound.

2

For though the goodliest Garden of the Bride,
Like Eden is so fair embelished
With richest Fruits and Flowers, from side to side,
Their names and hues cannot be numbered,
Much lesse their force and natures be aread;
And though all are more glorious to be seen,
Then Meeknesse, which is next deciphered:
Yet none more pleasing to our smell I ween,
Nor more, then her, respected of Loves royall Queen.

3

Obedience, Meekness, and Humility,
Are Flowers more for profit then for show,
Pleasing the smell and taste more then the eye,
And lowly like sweet Thyme and Hysope grow;
These by the outward face we must not know,
Their inward vertue 'tis that we esteem
Their force is heav'nly though their dwellings low,
And may the greatest Monarch here beseem,
For sure the King of Kiwgs like these himself did deem.

217

4

And us commandeth all of him to learn
Meeknesse and lowlinesse which rest doth bring,
Eternall Rest, which doth our Souls concern
Here more then any vain and worldly thing:
Most mighty God and yet the meekest King!
Fit thou my Soul for this sweet Meditation;
And teach me meeknesse whilst I meeknesse sing,
Whieh base and mean in mans vain estimation,
Is with the Lord of Lords of highest valuation.

5

Some her define to be a moderation
Of Anger: And would have her to abstain
From all revengefull furious envious passion,
Thereby possession of her soul to gain:
For who doth gentle meeknesse entertain,
With her findes happy Peace and quiet Rest;
And who from furious rage will not refrain,
But harbours wrath and malice in his breast,
Possesseth not himself but is by them possest.

6

Meek, gentle, milde, soft, affable, and kinde,
In words, though divers are in sense the same;
And come from gentle habit of the minde,
Which like it self our words and acts doth frame,
Making wilde, savage, furious creatures tame,
For all are mad and wilde since Adams fall,
And burn in furious and revengefull flame,
But meekness mitigates appeasing all,
And blessed here in peace the earth inherit shall.

7

Meeknesse which pleaseth God and profits man,
For God the meek exalteth to Salvation;
And those which here abstain from Anger can
In multitude of Peace have delectation:
With meek far better is humiliation,
Then greatest spoils with proud ones to divide,
Heav'nly Jerusalems no habitation
For those which Kight by Duells do decide,
But those which can with meeknesse injuries abide.

218

8

She ire and rancour in her heart can brook,
But doth all with an equall minde sustain;
Provok'd by none, nor doth she one provoke,
Though oft offended hurteth none again:
She doth from all improbity abstain,
Resists not evill but the same with good
Still overcomes, And doth more glory gain
By gentle yeelding then if she withstood
The wicked in his raging furious angry mood,

9

Oh Grace most glorious, when God her sends
To dwell in breast of some great Potentate;
His Heart She from all Cruelty defends,
And though he be a Lord of Life and Fate:
His hands with bloud doth not contaminate;
She such a Prince to Heav'n at length will bring,
Too soon for us though she may think it late;
Let Homer fierce Achilles praises sing,
Give me a mercifull, meek, milde, and gentle King.

10

For Meeknesse brings more honour to a King,
Then Purple, Scepter, Diademe, or Crown,
And richer triumphs doth to Emp'rors bring,
Then winning any Castle, Fort, or Town:
He gets eternall Glory and renown,
Who can by meeknesse bridle passions right;
Let Tyrants rage, and let the Furies frown,
They can no more a good meek man affright,
Then Arrows hurt the water that thereon do light.

11

Inhumane cruelty's taught in the school
Of Satan; who would like himself have all;
But he whose seat's in heav'n, and his footstool
Upon the earth; Before whbse presence fall
Down all the Angels, and him Maker call,
Bids us like to himself be meek and low,
For he that turn'd to sweet that cup of gall,
Can make the meek and lowly highest grow,
And with one blast the proud and cruell overthrow.

219

12

I labour not to keep down or depresse,
That humane natures high sublimity,
Without which creatures bear no awfulnesse
Nor due respect unto the Majesty
God hath annexed to mans Soveraignty:
I seek to suit his minde and conscience,
Unto his outward Grace and Dignity,
And raise him by an inward confidence
Of well-known worth to an angelike excellence.

13

Yet not by this sublimity to swell
Beyond the bounds of Mortals: He that's wise
Will, as his worth and due deserts excell,
Be still more low ond humble in's own eyes:
And as his State and Honour here do rise,
He is more modest, gentle, meek, and kinde,
Preferring not himself in any wise
Before his equals: thus he grace doth finde,
By gentle mansuetude with God and all mankinde.

14

For whilst by an obsequious conversation,
And by ingenious manners, pleasing, sweet;
Far from base flattery, as vain ostentation
He doth inferiours, equalls, betters greet.
By loosing of his own, lo he doth get
In others thoughts the highest estimation;
His head's in heav'n, though on the earth his feet;
And by anothers vertues veneration,
He getteth of his own all love and admiration.

15

Oh happy man to whom heav'ns King hath sent,
This Grace to be the glory of the rest;
What can that minde molest or discontent,
That harbours gracious meekness in his brest:
They that can contumely fair digest,
If any them deride or reprehend,
Streight of themselves take more severe inquest,
If ought be justly blam'd, they soon amend,
If false, it never them shall anger or offend.

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16

Meek, gentle, patient, bearing right or wrong,
From inward free, as outward perturbation,
Revenge is not a thing that doth belong
To her; she findes far greater contentation
In wrongs dissembling, and their tolleration:
The wants which she within her self doth finde,
Her more depresse by modest moderation,
Then all her vertues elevate her minde,
As salt she savours all the vertues in their kinde.

17

This is the same, or very like the Grace,
Which we do call Christian Humility;
Without which other vertues have no place,
All are in her as in an Unity:
She is the surest way to Dignity,
The center where all vertues lines do meet,
Most honour'd when she most doth vilifie
Her self, And when she stoops to wash Saints feet,
The highest King of Kings with kisses her doth greet.

18

Yet none of worldlings is esteem'd more vile,
They it account a thing too mean and base,
Here to descend unto so low a stile;
They think that meeknesse valour doth disgrace:
But oh absurd, presumptuous, mortall race;
So high and proud in thine own estimation,
What thing's created in more wretched case?
Weak, vain, precipite, and on each occasion,
Ready to fall from highest hopes to desperation.

19

What is thy Body but frail quickned clay?
Thy Soul's so clouded with obscurity;
It is most ready, prone, precipite ay,
To fall to basenesse, errour, vanity:
Happy who sees his own infirmity;
Thus by descending only we ascend
Unto the highest humane dignity:
First step to honour is to vilipend
Our selves: Let others thee and not thy self commend.

221

20

None seeks to pull his foot out of the mire,
Until he feels and knows that it is in,
Nor none to wash the durt off doth desire,
Until he sees it cleave unto his skin:
So till this Grace us shews our selves within,
We never seek those heav'nly remedies,
To purge our souls from errour and foul sinne;
This was of all the Oracles most wise,
First, know thy self: that is, thine own infirmities.

21

Thus comes the purest wheat from foulest ground,
So it be first well till'd and harrowed,
And thus the ignorant grow men profound,
When they their folly have discovered.
Of all the vertues can be reckoned;
The roots are bitter, fruits most sweet do prove,
Self-Pride, and Arrogance once setteled
In humane breast, most hard are to remove,
This work belongs to meekness, humbleness, and love.

22

Most pleasant fruits, which from this root do spring,
When weeding out base pleasures false and vain,
She true delight into their rooms doth bring
And rich Content for ever to remain,
Happy who can this Ladies favour gain;
She able is and ready to defend,
Against Souls troubles, and the bodies pain;
The meek that patiently on God attend,
Are sure to have a joyfull, quiet, happy end.

23

Nothing can his most noble minde appall,
Which is with such Tranquillity indude;
Crosses, Afflictions may him here befall,
But base or abject thoughts cannot intrude
Into a minde of such an habitude:
Certain his breast all vertues doth contain,
Who hath this gentle vertue mansuetude,
Who wants her boasts of vertue but in vain,
They are but shews of vertue which with him remain.

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24

It is the height of folly to bewray
Desire where we no power have to offend:
So beat the Sea, if it will not obay,
Or windes which crosse the way thou dost intend:
So whom thou canst not reach his picture rend,
Such wounds make atrows when they cleave the air;
Yet many thus with rage their spirits spend,
Were it not better far to bear them fair,
But Folly cannot bear though thou in mortar bray her.

25

If an Asse kicks thee, wilt thou kick again?
Or barks a Dog, wilt thou straight bawl and cry;
Because one's foolish, canst thou not refrain?
But needs do that is ill for company?
Let fools scorn mean Birth, want, deformity;
This (if a fault) not thine, thy Makers is,
To him that's meek no infelicity
Can fall by Fortunes bitter frowns or blisse,
He counts them not his own, true vertue's only his.

26

Bliken Meeknese to that piece of wood,
Wherewith the Prophet did the Fountains heal,
And made the bitter waters sweet and good:
For so doth Meeknese with Afflictions deal,
She all their bitternesse with joy doth seal,
Ev'n that accursed death upon a Tree,
She turneth from a curse unto our Weal;
Blest are the Meek that for' well-doing be
Hang'd thereupon: from thence they Paradise may see.

27

A meek mans minde's like solitary place,
Where all is quiet, fit for Contemplation;
And to behold his Makers Will and Grace,
Spending his time in sweetest meditation;
But cruell mindes are full of perturbation,
Like to a market or tumultuous Fair,
Where all is fill'd with noise and molestation;
Dirt in the streets, strong clamors in the air;
Such places are unfit for Graces sweet repair.

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28

A meek minde's like unto Parnassus Hill,
Through whose pure air shines Phœbus golden ray;
Whose silver Channels purest Fountain fill,
And all the meads bedeck with Lillies gay:
The Gardens with fair Flowers adorned ay,
And when the Brooks do murmure any sound;
With much delight sweet Zephyrus doth play,
And all the Birds upon the Trees around,
Consort with Muses nine to make a Heav'nly sound.

29

But a meek minde more pleasing is then all
These Flowers, Fruits, or Musicks sweet delight;
No fit of Fury can that Heart appall;
For as a Dart may on the water light,
And hurts it not by any force or might:
So Force nor Fury can meek minde offend,
For it gives way as doth the water light:
Oh happy quiet minde! that doth attend,
With meeknesse on Gods bounteous goodnesse to the end.

30

As when the glorious Sun-Beams do appear,
All misty cloudinesse is turn'd to day,
So where this Grace the heart of man doth chear,
All passions turbulent are driv'n away:
Then meeknesse most her glory doth display,
When she hath justest cause to take offence,
No valour like this Dames behold we may,
Nor any like her modest Patience;
A meek and lowly minde excels all ornaments.

31

As when the Lord of all to us did come
In humane flesh, he peace and concord bred
Twixt Men and Angels, and made all become
As one in peace and quiet in their head;
So where this meeknesse doth her grace dispred,
There Nations, Neighbours, Kindred, all we finde
Lately at Discord, now fast fettered
In Love and Friendships Bands, which firmly binde
No surer band of love then meek and gentle minde.

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32

In golden Age when as the Poets fain
Men, Beasts, Fish, Fowl to be at amity,
This Lady Meeknesse as a Queen did reign,
And under Love had all Authority;
But since the Iron Age, which enmity
Hath rais'd in ev'ry River, Town, and Field,
She hath resign'd her place of Soveraignty
To Justice, and delights now more to yeeld,
Then Scepters in age so turbulent to weeld.

33

And for she knows the noble gentle minde
Most sensible of wrong and injury;
And few or none can here so constant finde,
As to dissemble foul indignity
She all requests that love her company,
Occasions to avoid and not invite;
Which may provoke least jarre or simulty,
And not like techy Curs to bark and bite,
Or Frogs, which Poets fain with Bulrushes to fight.

34

If thus they cannot, as who aye can here?
Avoid some injuries of them that reign,
They must dissemble and with pleasing cheer,
What they can no waies shift, fair entertain:
One ask'd, how such old age he did attain
In Court? repli'd by bearing injuries,
Sometimes remitting and sometimes again,
For them gave thanks, thus surely he that's wise,
By suffering bears, and not provokes indignities.

35

And since no earthly Power's so great and firm,
But Injury sometimes will dare to smite,
Let Wisedoms precepts so thee ay confirm,
Thou never swerve from rules of Reason right:
So arm'd, the wrongs which on thine armour light,
Shall back on him that sent the same rebound;
But whom unarm'd she can provoke to fight,
Though happily they think her to confound,
They sure are to receive a deep and festring wound.

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30

He stands not right whom Injury can bow:
Who ill bear old, do on them new invite;
But he that bears the old with Patience, how
Shall any new be able him to smite?
He that is wise and valiant scorns her might,
And by brave bearing doth her spite confound,
He best o'recomes that sets by her most light,
Who by impatience addes, is like him found,
That doth by rending make incurable his wound.

31

In many wrongs 'tis better to be mute,
Then by repeating them oft very small,
To cause long trouble or a tedious suit,
Whilst all the shame doth on th'avenger fall;
Such better were not mentioned at all:
Invoke the help of constant Patience,
Whose presence doth all Injuries appall,
And with an equall minde bears all offence,
Or doth despise them in her guiltlesse conscience.

32

Thus many offring do no Injuries,
Because they are not so conceiv'd or taken;
Oh happy who all wrong can so despise,
With sense thereof ne're to be overtaken;
Whose unmov'd constant minde is never shaken;
So far from muttering or least murmuring,
He laughs and smiles to see them so mistaken,
Nor's only easie in their pardoning,
But passeth by them without least acknowledging.

33

He is above the reach of Injuries,
Who can represse revenges curst desire,
And to the full repays his enemies,
Who thus can quench wraths hot injurious fire.
Yet holy meeknesse leads us a step higher:
Happy who can ascend unto such height
It is the summity which all admire,
Of highest vertue when we take delight
All Injuries with Benefits here to requite.

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34

The Jest is lost, if it no laughter move,
So's Contumely if it be neglected;
He never will a valiant Souldier prove
To bear hot Blows, that is with words affected:
He sooner is with noisome smels infected,
Who them with open nose doth entertain;
Then he that stops it, or bears some selected
Preservative for to defend his brain:
So 'tis to stop or ope our ears to proud Disdain.

35

Poets paint Scylla with a womans face,
But like a Dog in nether parts and tail,
Whom Hercules, th'Idea of all Grace
And Vertue, did amongst the monsters quail,
You give her Life if you will hear her rail:
But shut her mouth with patient suffering,
Or stop thine ears, and soon her breath will fail:
Here Meeknesse ends, and here I cease to sing,
She doth more quiet Rest then all the Vertues bring.

227

Meditat. IV. Of Gods-Word.

1

So mighty are the weapons manifold,
Wherewith our spiritual Foes do us assail;
So many stratagems us to infold,
So many terrors vain our hearts to quail,
That neither Brestplate, Helmet, Shield, or Mail,
Us help against their Focces can afford;
For if they close with us they will prevail,
Therefore we must unsheathe our keenest Sword;
Our weapon spirituall, ev'n Gods most holy Word.

2

Which those that able are to weeld aright,
Of far more Force and lively Power finde,
Then all the weapons whereof Poets write,
To have been wondrous pow'rfull in their kinde:
What Homer of Achilles Spear hath coyn'd,
I not unfitly to this Sword apply;
Whose wounds to heal no Balm could be assign'd,
The Spear that hurt must only remedy;
So whom this Sword doth kill, this Sword must vivifie.

3

Of wondrous weapons Heathen Poets tell,
Of Stygian Armour, and enchanted Swords;
Whereby small Knights did monstrous Giants quell,
Subdu'd, and reigned over them as Lords,
Such fiction to us good advice affords,
Against these Giants spirituall to fight,
Our Fleshly Lusts, and for to binde in Cords,
Our vain affections here that take delight,
In doing that is wrong, and leaving that is right.

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4

God of all might that hast us giv'n this Sword,
Not only spiritual Battels here to fight,
But dost engrave in it, as on record
Thy Rules, whereby we muster may aright;
The Lanthorn to our paths, our feets best light,
Direct my Muse to sing I humbly pray
Of this thy Word by holy Words insight,
For but by it none can aright display
That Swords eternal Power, which Sin and Hell dismay.

5

That Word which in Beginning by a word,
Of Nothing made Heav'n, Earth, and Creatures all,
And was from all Beginning God and Lord,
Doth not within my Muses compasse fall:
That Word whereof now meditate I shall,
Is that revealed written verity,
Which first and second Testament we call:
Both which were first declared mightily
By wonders, signs, and miracles from God on high.

6

For as the Lord most mighty wonders wrought,
By him that publikely did first record
This sacred Word: And by his Hand forth brought
His Sonnes from bondage of a cruell Lord:
So those to whom he did this Grace afford,
Of publishing his later Testament,
Wrought mighty wonders by this mighty Word,
To all beholders great astonishment,
Confirming thus, that they from God above were sent.

7

From whom this Word hath all Authority,
For by the holy Spirits inspiration,
Came Law and Gospel, Prophets, History,
And all Canonicall wise ordination:
The sacred Light that gives illumination
Until the Day-Star in our Hearts arise:
Whose heav'nly Wisedom breedeth Admiration
In all their Hearts that are divinely wise,
But folly seems to such as sin doth blinde their eyes.

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8

And sure it is a mighty pow'rfull Word,
If that the sense thereof be right appli'd,
More keen then any sharp two-edged sword,
And ev'n the Soul and Spirit doth divide:
By it are all our hearts intents descri'd,
The joynts and marrow it doth smite in sunder,
No Creature from her sight it self can hide,
All high exalted things it bringe thunder:
And 'gainst all disobedience soundeth out like thunder.

9

This was the Sword wherewith our valiant Head,
When he was tempted in the Wildernesse,
And with a six-weeks-fast sore weakened,
Did free himself from Hels maliciousnesse:
When first on him his Enemy did presse,
He us'd the hilts himself for to defend,
But when he could not thus his Foe represse;
Lo he the point against his Breast doth bend;
Behind me, Satan, All Gods worship must attend.

10

Those that will use a right this holy Word,
Must not the letter but the sense apply;
Or else they use the Scabbard for the Sword,
Wherewith none ever won the Victory:
It is the Mystery of Iniquity,
To take the letter and to leave the sense,
The forge of Antichrists Idolatry,
The feigned Rock, the Keys of Heaven from whence
He claims to Universall Power, Obedience.

11

A multitude of words but all one sense,
And tending all to that grand mystery,
To which all mysteries have reference;
Mans personall union with the Deity:
The which to God was known infalsibly
In his election ere the worlds Foundation,
And all the Books it seems to typifie
From Genesis unto the Revelation,
Sublime, transcendant mysteries of mans Salvation.

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12

How should my Muse these hope to comprehend,
In this short fainting breath of meditation;
Which doth all humane wit and skill transcend,
Who each word hath an hid signification:
Each letter, prick, and point, an observation,
All savouring of Wisedom, true, divine,
And far beyond mans weak investigation,
In it such rare profound deep Learning shine,
A Volume is not able to expound a Line.

13

Fie then on those, that swoln with vain ambition
To sway all Kingdoms with material sword;
Preferre before this Word their vain tradition,
Which nought but vainnesse like themselves afford:
Their names be wiped out of the Record
And Book, which all thy Saints names doth contain;
That thus do seek to vilifie this Word,
Which to accomplish Gods own Sonne was slain,
And thousand Martyrs spent their bloud it to maintain.

14

So deal with Prophets, that to hide conspire
From simple people, Food spirituall;
Which they as new born Babes do milk desire,
That they may grow up to be strong and tall:
I grant as Mothers Breasts do best of all
Nourish the Childe, so doth Gods holy Word,
Which from our Mother-Churches breasts doth fall
Best nourishment unto her Babes afford;
So as it be sincere: Else be it all abhor'd.

15

True Angels Food! sweet Manna, pure, divine,
My Spirits daily bread and nourishment,
Which wanting she doth hunger, sterve and pine,
And yeeld to Bodies fleshly Regiment:
My Soul with fat and marrow is content,
When I with joyfull lips thy praises sing,
And feed upon thy Laws great wonderment;
Which to subjection doth my Body bring,
And makes the Spirit rule and order like a King.

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16

The Spirit it compares to Looking-glasse,
Where we our Faces Spots may all behold;
But soon out of our memory they passe,
Like to a Dream or Tale that's idlely told:
But who his minde thereon doth daily hold,
Doth walk in perfect Law of Liberty,
Which to him doth apparently unfold
His Soul and Fleshes least deformity,
And sheweth him the means the same to rectifie.

17

Ev'n as the Rain indifferently doth fall,
Upon the fruitfull and the barren ground;
So preached is this Heav'nly Word to all,
Though to the faithlesse it be fruitlesse found,
Oh where this Word doth powerfully sonnd,
The strongest holds of sin it shatters down;
And things most high exalted doth confound,
It's smallest Seed in lowly Valley sown,
Est suddenly is to a mighty Cedar grown.

18

It is is reported of the silver Dove,
She near the purest Streams doth most delight;
In which she may espie the shadow move,
Of towring Falcon, or the ravening Kite;
Whereby she is fore-warn'd to scape by flight,
From cruell Hawks that seek her for a prey!
So if in spirituall streams we take delight,
Our spiritual Foes we there discover may,
That so our Souls fore-warn'd like Doves might fly away.

19

Most glorious Sun-shine! where it doth enlight,
More comfortable Light hath never shone;
But when She doth withdraw her Beams, is night
And darknesse spirituall, far grosser grown,
Then that which three daies was to Pharaoh known;
Hard-hearted Pharaoh thou that didst despise,
This Word and all the wonders by it shown,
Ev'n all thy plagues light on them that devise,
To hide this heav'nly Light from simple peoples eyes.

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20

It is the door whereby the Pastors may
Spiritually ascend into their Fold,
Those that do enter in another way
We do as ravening wolves and robbers hold:
This Word's a Touchstone which doth try from Gold
All mettals base, inventions of mans brain,
Of which such store at Latium now are sold,
Not for the Flocks but for the Shepheards gain,
Masse, Dirges, Pardons, Trentals, and Traditions vain.

21

Nothing describe her nature better will,
Then Touchstone; th'use of which simplest may learn,
But one had need of cunning Gold-smiths skill;
True Touchstone from a false one to discern,
Oh how did those noble Bereans earn!
To try those things that Paul delivered,
The things which our Salvation concern,
By that which in the Scriptures they had read,
The Scriptures that the Spirit had canonized.

22

Who from the simple people these do hide,
Deal as with Israel did the Cananite,
Who no Smith suffer'd in their Coasts t'abide,
To make a weapon for an Israelite:
Therefore no spear nor sword when they should fight,
But in Sauls hands and Jonathans were found,
Chams hellish policy, most dev'lish sleight,
To hold in Ignorance and Bondage bound
By taking way such as Liberty propound.

23

As first God by his Word and Spirit wrought
And fashion'd all things in this worlds Creation,
So by this Word and Spirit he hath brought,
All things to passe in this our renovation!
And as he for our Bodies preservation,
Hath here materiall bread and Wine prepar'd,
So's Word and Spirit is for sustentation
Of all our Souls, that rightly it regard,
Such never need of thirst and hunger be afeard.

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24

As Appetite's a Sign of Bodies Health,
So of the Souls is hunger of his Word;
And as to him that seeketh store of wealth,
A Mine can best what he desires afford:
So he that Spirituall treasures up would hoard,
Come to this sacred Word where he shall finde,
It doth a world of mysteries record,
The richest Jewels to adorn the minde,
True treasure's no where else revealed to mankinde.

25

For it's the Magazine where pastors have,
All gems and treasures to enrich their fold;
The store-house, whence they all abundance crave
Of living food, their Lambs in plight to hold;
The armory, from whence they may he bold,
To fetch all arms and weapons to withstand
The wolves which them infest: and to uphold
Truth and the right against all Satans band,
False Hereticks, base Lusts, and worlds encroaching hand.

26

But as the Manna that from Heav'n was sent,
Bred Worms, if wrong, but Food if rightly used,
So breeds this Word our Souls due nourishment,
But never-dying worms if once abused:
He that for Egypts Flesh-pots hath refused,
This Heav'nly Food, And mans tradition vain,
His base false lying Legends rather chused,
Shall whilst this Flesh between his jaws remain
Be with his great and wealthiest chosen shavelings slain.

27

Fountain of Living Water! which doth more
And faster spring, as it is emptied,
Most fruitfull Vino which bringeth still more store,
Of heav'nly grapes, as they are gathered,
Th'epistle of Hero us King, which rightly read,
Brings us the gladsome tidings of Salvation;
Whose harder sense strong men may chew as bread,
The plainer babes may suck for sustentation;
We both aright concoct by heav'nly meditation,

234

28

The Sword that doth [illeg.] ally divide
From us all manner of concupiscence:
Our youths reformer and our ages guide,
Transcending reason more then reason sence;
Truths ground the Fountain of Intelligence;
Loves complement the root of humblenesse;
Faiths hold the Rule of all Obedience:
Hopes anchor and the path of Righteousnesse,
The ladder which we climbe from hence to Happinesse.

29

Would you have more? it is the milk sincere,
Which can alone quench Hells eternall fire;
The only Daughter to her Mother dear,
The mystery which Angels do admire,
The sweetest Song of blessed heav'nly Quire:
Whose Praise ev'n all the heav'nly Powers sing;
Apostles, Prophets, Martyrs, all desire
With all their might to strike this lofty string,
Which David in one Psalm a thousand times doth ring.

30

As Jacob with the Angel wresteled,
Nor let him go without a blessing would;
So when words mysteries by us are read,
We strive and struggle for the meaning should:
A goodly strife if we contending could
Hold out, till what we seek we do obtain;
As Incense doth no pleasing smell unfold,
Nor Spice till it be in a Mortar brain,
So are words mysteries, till study makes them plain.

31

This makes the lips of Christs endeared Bride,
Then any Hony-comb to drop more sweet;
And underneath her daintiest tongue, abide
Hony and Milk; The Hony is most meet
To heal the wounds Sin makes from head to feet,
The Milk for Babes: Lo thus her either Breast,
Which like two twining Roes do equall meet,
Yeeld most abundant Food, if softly prest,
And both with Roses sweet and Lillies fair are drest.

235

32

This is the Tower of David which is built
By th'holy Spirit, of most costly stone;
Whereon a thousand Shields do hang all guilt
With Swords and weapons for the mightiest One:
This is the Privy Garden where alone,
The Spouse with Bridegroom doth her self delight,
Planted with Nardus, Saffron, Cinamon,
And all trees good for Medicine, taste, or sight,
Through which doth flow a well of living waters bright.

33

Most heav'nly Paradise, where Tree of Life
My Soul most heav'nly Fruits doth daily bring;
Fit for the Lamb to walk in with his wife,
And for the Spouse most Angel-like to sing,
The Soveraign Grace and Bounty of her King;
Where though I ofter seek to hide in vain,
Me from my Nakednesse discovering,
My blessed Bridegroom calleth me again,
And clothes me with the Robes of Lamb most righteous slain.

34

There Manna-like (Lo) ev'ry Fruit doth taste,
Just as we would, none justly can complain;
Though his unweeded Garden lieth waste,
God sends to good and bad alike his rain:
Let him, where thorns and briars do remain
Take heed how he this heav'nly dew accuse;
It is the root, thy evil heart and vain,
Which doth the sweetnesse of this rain abuse;
Which for to water weeds and nettles doth it use.

35

How should this Word be sweet unto the mouth
Wherein is nought but Gall and Bitternesse!
Or how should heav'nly dews from West or South,
Moisten that Heart, which by maliciousnesse
More hardned is then Flint in wickednesse:
Alas what Corn can sweetest rain forth bring,
In Ground that choked is with worldlinesse:
Whereas the thorns up with the wheat do spring,
And from the root suck up all heav'nly nourishing.

236

36

Ev'n as a Lamp without supply of Oyl
Being daily had, is soon extinguished;
So though we seem to prosper here a while
In Faith and Grace, all's soon abolished
Unlesse that they be daily nourished,
With Hearing, Reading, Prayer, Meditation,
In vain it with our mouths is uttered,
Except it in our hearts makes habitation;
And we expresse it in our lives and conversation.

37

Oh let this holy Words most heav'nly Fire,
My secret sound affections inflame,
And burn up all vain fleshly worlds desire:
Oh blessed Fire! like that in Bush did flame,
But never did consume or burn the same;
The fire whereby Gold Catholike is tride,
And straw and stubled errour brought to shame,
In whom this inward fire doth aye reside;
He well the scorching heat of outward may abide.

38

But as no fleshly eyes can here behold,
The glorious Sun but by that Suns sweet sight;
So no mans understanding may be bold
To know this Word but where it doth enlight.
Lord, in thy Light then let me see this Light,
Whereby I may my sinfull life amend;
And in thy Statutes set my whole delight,
And wholly in the waies of wisedom tend,
So shall my foot stand fast, with joy unto the end.

39

For as the Snow and Rain from Heav'n descend,
But never thither do return again
Till that be done for which thou didst them send,
To make the fruitfull Soil fit for the Grain;
So never shall thy Word return in vain,
But sure accomplish what thou dost intend;
Then moisten daily with this heav'nly rain,
My hardned Heart, that all my powers may bend,
To glorifie thy name who dost these showers send.

237

40

How should he fear to want his daily Food,
Who with this Word of Life is nourished?
Or who can thirst that drinketh of his bloud?
Let not this Word be undervalued:
He that is with this Heav'nly Manna fed,
Eats of the fattest of Gods spirituall store;
Wherewith Christs tender Spouse is fostered,
Till She grow strong and fair to stand before
Her Head, and never thirst nor hunger any more.

41

This Word's Eternall, therefore hath no end;
I no beginning nor conclusion finde.
I could herein my Life and Spirits spend,
It doth so feed my Soul and glad my minde:
But now my Muse to Prayer is assign'd,
And bows her knees to end Her Meditation
With Praise to Him who first mine Heart inclin'd,
To seek this Heav'nly Food of Contemplation,
I hope unto his Glory and mine own Salvation.

238

Meditat. V. Of Prayer.

1

As wise, experienc'd, valiant Generall,
When's Souldier armed is from Foot to Head,
And hath at hand his Shield and Sword, and all
His Armour, with his Belt fast buckeled;
Yet him into the Battel will not lead,
Till he be taught his Sword aright to wield,
To take Advantages if offered,
And to defend his Body with his Shield:
Then him thus taught and train'd he leads into the Field.

2

So we, that in these spirituall Battels fight,
Not with frail Flesh but Principalities;
And powers of exceeding force and might,
Besides their treason, plots, and policies,
Must first be taught in Arms to exercise;
That all in compleat Armour ordered
And taught how to assault our enemies,
They with our Sword may be discomfited,
And we from Hell and Bondage safe delivered,

3

I of this Military Art do know
No Tutor like to holy supplication;
Prayer who use of all our Arms doth show,
The Sergeant Major of our Militation:
Divinest Prayer, holy Meditation,
Whereby with God we have sweet conference
About the Mysteries of Mans Salvation;
And call the Angels down for our defence
'Gainst Flesh's, Worlds and Devils hostile violence.

239

4

Prayer, who though her knees bow in the dust,
Yet are her upper parts above the sky;
And do into th'Almighty's presence thrust,
To crave of all we want a new supply:
Which like to clouds of incense up do fly,
If offered by his Sons sweet mediation;
Whose just requests no Father can deny;
Oh offer mine then, That this Meditation
May be directed by thy Spirits illumination.

5

True Prayer is the opening the desire
Ev'n of our Heart and Soul to God aright;
Them powring out to him that doth require
We should lay open all before his sight:
The Sacrifice wherein he doth delight,
A sure defence to him that right doth pray;
The Scourge wherewith we sin and Satan smite,
And powers all and policies gainsay,
Our surest Refuge in each dangerous Affray.

6

For Christian souldier never kneeleth down,
And lifts his heart up towards Heav'n to pray,
But all his Foes spirituall, him arown
Assault and labour him herein to stay:
Then is it time for him about to lay,
With his sharp Sword to put them all to flight,
And for to arm each part lest they him slay,
With Greaves, Belt, Brestplate, Shield and Helmet bright,
In Faith, Hope, Patience, Truth and Righteousnesse to fight.

7

By Rules of Art, I Prayer may divide
To these two Heads, Thanks-giving, Invocation;
The second I in three do subdivide,
Petition, Intercession, Deprecation;
First seeks Gods Glory and our own Salvation;
The second doth for others make petition,
(So Christ doth intercede by mediation)
By last we do entreat for sins remission,
And be deliver'd from all ill and superstition.

240

8

But as the Souldier be he ne're so strong,
Well arm'd, and skil'd in points of School-defence,
If that his spirit faint is laid along:
So if we in our Arms have confidence,
And not relye on Gods sole Providence;
His Spirit which helpeth our infirmities,
And doth instruct to pray with reverence,
Sending up heart and soul by sighs and crys,
For all our Arms and strength our Foes will us surprise

9

For Spirit is the cause efficient,
Of all our prayers that to Heav'n ascend;
Though Faith be the Internall Instrument,
By which we all things ask, do apprehend:
With Faith and Spirit, Prayer Heav'n doth rend,
And whatsoever she in Christ his Name
Doth ask, the Father down to us will send:
This Pagans saw (though otherwise too blame)
That Christians nothing beg but they obtain the same.

10

All Blessings spirituall and temporall
Publike and private, for our selves and Friends;
All that in this life or a better fall
To us almighty God for Prayer sends:
When Heav'n is shut up that no dew descends,
If we forsake our sins and pray for rain,
The Heav'n on us abundant showers spends:
Though Foes us captive from our Cities train,
Yet Prayer makes us free, and brings us home again.

11

If Dearth, Drowth, Pestilence be in the Land,
Or Cities be besieg'd by enemies,
Then if the cause thereof we understand
Our sins, And seek by Prayer remedy,
God will be mercifull accordingly:
Yea, if a Stranger of an Heathen Nation,
Do call on God by Prayer heartily;
And of his life do seek a Reformation.
His Prayer shall be heard by Christ his mediation.

241

12

Thus Prayer is for all things profitable,
If her true object she do never misse;
One God, who gracious, willing is and able,
And of our Heart the only Searcher is:
All things that are in Heav'n and Earth are his,
We must no person in the Deity
Omit, whenas we pray to him for Blisse:
All works externall, in the Trinity
Are one, though their internall have variety.

13

Divinest Pater-noster! whose one Word,
In it more heav'nly matter doth contain;
Then one whole hours babling can afford,
Sudden abortives of an idle brain:
With tedious turnings, repetitions vain;
Out tumbling all that in their stomack lies,
Which often go beyond this Prayers strain,
As if they were more fervent or more wise,
Then he that for our pattern did it first devise.

14

Pure Prayer made by serious meditation,
Or by this holy pattern rightly pen'd;
Brief spiritual, sublime ejaculation,
With fervent Fury doth to Heav'n ascend,
And to the mark like swiftest arrow tend:
God is in Heav'n, thou kneelest on the ground,
To him therefore no rash petitions send;
Therein let matter more then words abound.
And inward sighs and groans then outward plaints and sound.

15

But Prayer, though by thy two mighty wings
Of Love and Meeknesse thou to Heav'n canst sore,
And come in presence of the King of Kings,
By pard'ning wrongs, and giving to the poor;
Presume not on thy merits ere the more
That Brightnesse who doth sit upon the Throne,
Angels not able are to stand before;
Alas how dar'st thou them there stand alone,
Without the mediation of the Holy One?

242

16

Like birdlime merits so thy wings besmear,
That thou not able art to take thy flight
Above the Firmament, or to come near
That ever-shining Lamp of Heav'nly Light;
Which ought thy Prayers to direct aright
In Knowledge, Meeknesse, and Humility,
By which we feel and have an inward sight
Of our unworthinesse and misery,
And seek elsewhere for worth and true felicity.

17

Ev'n to that lively Fountain of the Lamb,
Which is a deep Well, wondrously profound,
From which by Prayer, breaking up the dam,
We draw up waters which do there abound:
The depth of this rich Well, no Grace can sound,
But fervent Prayer, whenas She doth desire
To cool her thirst with waters therein sound,
Wherewith if once we cool our thirst, like fire,
The more we drink thereof, the hotter's our desire.

18

An Oxes lowing, barking of a Dog,
Grunting of Swine doth more the Lord delight;
Then Prayers which the world and Flesh so clog,
They come not from us with an Heart and Sprite,
And as no salve or medicine hath might,
To heal the wound which Iron doth contain:
So Prayer never profiteth that wight,
In whom Hypocrisie or guile remain;
For these still fester deeper to the Patients pain.

19

God is our Souls Physician, and knows best
What for her sicknesse is best remedy;
And therefore when we needfull things request
Of him for this our lives necessity,
He better then his Patient can descry
What is most fit to keep him from the grave,
And cure him of his spirituall malady,
Wherefore when we receive not what we crave,
We know Christ better knows then we what need we have.

243

20

Gods Word's the Sword whereby our Lord doth sway
And rules his Church here as he is a King,
As Priest he offers praises, and doth pray;
As Prophet he glad tidings us doth bring,
Most wisely teaching and admonishing:
Thus Aaron-like to God he doth present
Our prayers, praises, tithes and offering,
(For Aarons Office Christs did represent)
And makes them give to God an acceptable sent.

21

Prayer is mans best sense, the Angels joy,
The devils torture, Gods sweet sacrifice,
We by her means all blessings here enjoy,
By prayer we obtain here to be wise;
By prayer with th'Almighty we advise,
By reading he doth answer us again;
But our Lip-labour he doth all despise,
Ah what do then those simple people gain
Which in a tongue unknown doe mutter praiers vain?

22

Oh! when the Spirit with understanding praies,
And ev'n the Heart with sighs and groans up sends
To him that willing, able is alwaies
Us from Hell, Death and danger to defend:
Then as a Bullet doth the welkin rend,
Blown with the force of Powder and of Fire;
So doth our Prayers up to Heav'n ascend,
By Zeal and Force of spirituall desire,
Where they of God obtain all things they can require.

23

Moses 'gainst Amalec doth more prevail
By Prayer and by holding up his hands,
Then mighty Josuah, though he doth assail
Them with his strong and most selected bands:
At Josuahs short sweet prayer the Sun still stands,
Till he's avenged of his enemies;
Elisha all the Host of God commands
Him to relieve in his necessities,
Ev'n Fiery Horse and Charrets keep him where he lies.

244

24

Prayer is able by plain strength to wring
From hand-breadth Cloud an Ocean of Rain;
And Captives out of Babylon to bring,
To worship in Jerusalem again:
The Angel striv'd with Jacob but in vain;
Without a Blessing he will not unlose;
Senacharibs whole Host was spoil'd and slain,
By Hezekia's Prayer: when we close
With God by Prayer we our holds must never loose.

25

The Rams-horns, Trumpets, which seven Priests did blow,
Most lively do strong Prayer represent;
Which with the peoples shout did overthrow
Proud wals of Jericho, to astonishment
Of all the wicked that therein are pent:
This was the Musick Aarons sons did sound
With Trumpets, when to war the people went;
When Daniel in Lyons Den was found,
True Prayer from their jaws him kept both safe and sound.

26

'Tis not our words God looks on, but the minde;
Not to the place but to the true intent,
In dungeon Jeremy did comfort finde;
And Job upon the dunghill takes content;
Three Children in the fiery Fornace pent,
Are heard, when Praises they to God do sing:
The Thief from Crosse as gratefull Prayers sent,
As from his Temple Solomon the King,
The Hermites Cell may oft as loud as Steeple ring.

27

Not that from publike prayer I purloin,
Of which Gods house hath her denomination;
Where Priests and peoples hearts and voices joyn,
To tear the skies with cries and supplication:
Oh Force united of a Congregation!
In Gods own house of Prayer gathered,
For Praise, Petition, or for Deprecation,
God nought denieth so petitioned,
And we thus from all evil are delivered.

245

28

When Peter slept with chains in prison bound,
On each side Souldiers, Keepers at the dore,
The Church doth pray though he sleep fast and sound,
And God him loosed from his chains therefore:
And when the Angel lighteth him before,
The Iron Gate opes of his own accord:
Pauls, Davids, Samuels, a thousand more
Of Prayers, you may finde upon record,
All which may seem to binde to th'Peace our angry Lord.

29

I all conclude with his most heav'nly one,
Who did in daies of his Humility,
With loudest cries in spirit sigh and groan,
For Freedom of that dire calamity,
Which came on him for our Iniquity:
And though he Legions could of Angels call,
To save him from inhumane cruelty,
Yet Lamb-like did before his Shearer fall,
Submitting to his Fathers will and pleasure all.

30

Without us, God will nothing for us do,
We therefore must prepare to fight alway;
And without God we cannot stand nor go,
And therefore must be alwaies swift to pray;
If these so pray'd when Foes did them assay,
When Flesh and Bloud with Flesh and Bloud did fight;
What shall we in this dangerous great affray,
When we encounter with spirituall might,
Which in his Agony did Christ our Head affright!

31

But ah! we at our first conversion pray
Most fervently oft for the novelty,
But after negligent, cold sleeping say
Our Pater noster in security:
Thou sleep'st secure, but ah! thine Enemy
Doth watch thee then ev'n napping to surprise,
We then to God with all our hearts do cry,
Whenas no thoughts withdraw us otherwise;
Alas! but few or none pray often in this wise.

246

32

Oh! that a man of base and filthy mold,
Should dare fall down before Gods glorious Throne,
His wants and imperfections to unfold,
And have his heart like Nabals dead as stone;
When Angels that come near that Holy One,
Are fain their face to cover with their wings;
So bright his glorious Majesty hath shown,
Who is the Lord of Lords and King of Kings,
The searcher of our reins and trier of all things.

33

When I no longer able am to fight,
Like Moses let me lift up hands and pray
Against the invisible Amalekite,
That spiritually doth seek my soul to slay:
When I with Faith two words, Our Father, say;
I pardon beg for Sin, Freedom from pain;
Gods Heir and Son, Christs Brother, I that day
Am made, and gifts of holy Ghost do gain,
Then let me never mumble over words in vain.

34

But I confesse, though I do often prove,
There is no comfort like this one, to pray,
That is bestow'd on man from Heav'n above,
Yet finde I Satan prest and busie ay,
Me in this holy duty to assay,
By wandring thoughts and vain imaginations,
Which oft do leade my minde so far astray,
I am bereav'd of Heav'nly cogitations,
And change for idle fancies holy meditations.

35

But Prayer doth so please my Muses strain,
That I omitted have of Praise to sing,
The Sacrifice we offer here again,
For all the Bounty of our heav'nly King:
I liken her to Prayers either wing,
Forgiving wrongs, and Alms unto the poor
Our holy lively spirituall Offering,
Of Body, Soul, Heart, Tongue, and all our store,
With true Obedience to God for evermore.

247

36

Whilst here of Benefits no end we finde,
How should we ever make an end of praise;
Oh happy Bands! that us for ever binde,
Ev'n when our Souls and Bodies Christ shall raise,
Our praise shall be eternall like our daies:
He that his time in praise and hymns would spend,
I him refer to Davids heav'nly Layes,
Divinely by the holy Spirit pend,
My Muse now out of breath cannot this Mount ascend.

37

Oh let my voice and heart together joyn!
God of the lips accepts not, but the heart;
Grant that my life in Holinesse may shine,
That Conscience may ever bear a part;
Presumptuous man! that dar'st thy Maker thwart,
To pour out fond petitions base and vain,
When thou consid'rest before whom thou art,
Him that doth all lewd lying lips disdain,
And Hypocrites rewardeth with infernall pain.

38

If Prayer be right, pure, sincere and meek;
It never empty shall return again;
For God will either grant us what we seek,
Or give us that shall be our greater gain:
Mine heart, mine heart Lord, doth rejoyce amain,
Ay in thine House of Prayer to abide;
Where Swallows build, and Sparrows are full fain
To lay their young ones by thine Altars side:
Me never let the Spirit of Prayer be deni'd.

39

But since I ought to pray continually,
How should my Pen of Prayer make an end?
My Saviour praying on the Crosse did die;
With Prayer Steven his Soul to Heav'n did send,
But I began with Prayer, let me end
With Praises to the Horn of my Salvation,
Who sure I hope his blessed Spirit did send,
To guide me in this holy Meditation,
Which fills my Tongue with Praise, and Heart with Admiration.

FINIS.

SVSANNA:

OR THE ARAIGNMENT OF The two unjust ELDERS.

That which is just and right shalt thou follow, that thou maist live and enjoy the Land which the Lord thy God giveth thee. Devt. 16. 20.

The Argument, or Moral, of the whole History.

I chast Susanna, here interpret Right,
Or Justice; clear, as pure celestial Light;
Whom covetous false Elders, most unjust,
Seek to corrupt, to satisfie their Lust.

Divine

Iustice.

Astrea, of immortal Seed,
Abhominates such foul and wicked deed:
Wherefore they to the people her disgrace,
And set up wrong and bribing in her place.
The people, always prone to imitate
Their vice, not virtues, that do sway the State,
Joyn with the Judges all to beat down Right,
And take in, gifts, and doing wrong, delight;
Till Jove, awaked with the piteous cry
Of those that grone under Iniquity,
The Gods his Peers to Parliament doth call,
And to Olympus Court them summons all;
Where they decree a Daniel to send,
To judge the worst, that all the rest may mend:
Thence doth Astrea clear, like Susan, shine,
And judges measure by her equal line.

The First Book OF SVSANNA.

Gods goodness in Judahs Captivity;
Joachim's worth; what Elders ought to be;
A good Wife by Susanna is descri'd,
The greatest bliss that can a man betide.
The Elders each to other do discover
Their Lusts, and Plot their wishes to recover.

I sing the honour of that noble Dame,
Who for true virtues sake despised shāe;
And rather chose to die with infamy,
Than violate her sacred Chastity:
For she him made her confidence and stay,
That made her righteousness as clear as day.
Lucrece be mute, if chast, why shouldst thou die?
If not, why should we praise thy chastity?
I sing of Iudges base, not more unjust
In Iudgement, than obscene in filthy lust;
I sing of Iustice, Iudgement, Equity,
And knowledge of discerning Verity.

O blessed Spirit, who didst the spirit dispose
Of youth, the Elders malice to disclose,
Direct my Muse, Injustice to discover,
That hating vice, I may be virtues lover:
And teach me sing Susanna's sacred story,
To all chast ears delight, and to thy glory.

Whilst Canaans Land lay seaventy years untild,

2 Chr. 36. 21.

And Sabbaths all prophan'd had nigh fulfill'd,
The Abramites that under bondage groan,
Sate weeping by the streams of Babylon:
Their Harps upon the Willow trees then hung,
On which they lately Sions songs had sung;
And though their voices had forgot to sing,
And fingers touch of sweetest warbling string,
Iehovah could not, for his Abrams sake,
Forget the promise he to him did make;
But gave them favour in the heathens sight,
And dwellings both for profit and delight;
And, lest they should these benefits despise,
They had, within themselves, the exercise
Of their own Laws; and Elders every year,
The people chose the Government to bear,
Who might in uprightness, and skill in Law,
Protect the Good, and keep the Bad in awe.

Amongst the rest, that in that region
Had large possessions, in Babylon
Ioachim had a house most rich and fair,
Most pleasant, fruitfull, healthfull eke for ayr;
But was renown'd, and famous, most of all,
For one fair, large, and open goodly Hall,
Whithen all Iewish suters wont resort,
For Iustice; there the Elders kept their Court.

Ex. 18. 21.

Elders which ought by Iethros Counsel wise,
Be men of courage, hating covetise;
Fearing the Lord; in dealing just, upright;
And able to discern the wrong from right:

But these were Antients in iniquity,
Malice, Injustice and Adultery.
Both like in Ignorance, and base condition;
Both rais'd by bribing, favour, and ambition;
Not using Law hard causes to decide,
For they all matters by one ballance tri'd;
Whose gift weighs heaviest, victory obtains,
This mickle profit brings with little pains;
Deferring strifes final determination,
Not thereby to take better information,
But for to groap whose purse did heaviest weigh,
And unto him they always give the day.

These judged then the congregation
Of captive Iews that were in Babylon;
And for Ioachim was a noble man,
To him the people with the Elders came,
Where they till noon the causes overcall,
As now our Iudges in Westminster hall.

This Nobleman was not so honorable

A good Lawyer or Advocate.

For Ancestry, or ought that's heritable,
As for his Virtues, Iustice, Piety,
Humbleness, Meekness, and Integrity:
These did his mind and actions more adorn,
Than wealth, ambition, favour, arms with scorn;
These made him of the highest reputation,
And sought unto of all the Iewish Nation;
Who though he Patron was and Advocate,
And wondrous knowledge had, to rule the State,
By his great skill in Laws Iudicial,
The Moral and the Ceremonial;
Yet seeing the corruptions of the Time,
And Folly into Seat of Iustice clime;
And that the most unjust and ignorant,
By bribing, friends, or boldness got the Grant
Of highest Offices, He free from charge
Of publick Office, chose to live at large:

But for because, man born he understood,
Not for himself but for his countries good,
He took more pains than any Magistrate,
For wronged friends, and good of publick state.
So that his was the House of Iustice hight;
His mouth an Oracle of Law and Right;
The Widows, Poors, and Orphans sure defendour,
Th'Innocents aid, and terrour of th'offendour.
He ware a Lawyers Gown to keep him warm,
But sold no Breath to do a poor man harm.
He that describe all heavenly Graces can,
May tell the virtues of this noble man;
Which he not only learn'd by contemplation,
But acted to the good of all his nation.

A good Wife described Pr. 31. 10, 11, &c.

But above wealth, and all this man possest,
He with a faithfull, honest wife was blest,
In whom her husbands heart might safely trust,
In wealth or want contented, true and just,
Who did him good not evill all her days,
Industrious with her mind and hands always;
Like Merchants ship that food from far doth bring,
Early and late her houshold ordering;
Her working hand still open for to feed
The hungry, and to give to them that need;
And in the Summer for the Winter tide,
She cloathing for her houshould doth provide.
This made her Husband so much set by, and
To sit amongst the Rulers of the Land:
Her mouth was shut, and covered her face,
In one sate modesty, in th'other grace;
In one did angelick sweet beauty shine,
From th'other wisdom flows, and grace divine.
To many Daughters, Graces rare befall,
But chast Susanna went beyond them all.

Amongst the friuts of her Industriousness,
Who never eat her bread in Idleness,

The plants an Orchard fruitfull, rich and fair,
Whither she with her Lord doth oft repair,
Themselves a while from worldly cares to free,
And on their handy works Gods blessings see;
There might they please, smell, touch, ear, tast and sight,
With flowers, fruits, and musicks sweet delight;
For through the same a pure stream murmured,
To which the Birds sweet Trebles warbeled,
The winds amongst the trees a Base did sound,
And flowers all enamelled the ground:
But lo the Winds, Birds, Streams and all were mute.
At nimble touch of Susans trembling Lute,
Brook staid, Birds ceast, and Air calm became,
To hear the Heav'nly musick of this Dame;
But most it doth her husbands heart rejoyce,
To hear her Lute outwarbled by her voice,
Which seem'd a quire of Angels, which did praise
The King of Heav'n in Davids holy lays.
So have I often heard in forrest fair,
When spring begins with calm and gentle air,
Grave Citizens, which thither do resort,
Oft sing by turns, oft joyn in one consort;
Till Philomel to welcome Phœbes light,
Having their musick heard with due delight,
Sends from her brest such Lute-like warbeling,
The other Birds are all asham'd to sing,
And listning, in one strain most sweet and clear,
Do all their changes in one Dittie hear.

And so have often seen the shepheard swains,
Wooing the shepheardesses on the plains,
Challenge their mates by single pipe and voice,
And joyn in consort with harmonious noise,
That all the shepheards dance to hear them sing,
And forrests all with joy aloud do ring,
Till Phillis with one stroke of warbling Lute,
The shepheards pipes, and voices all makes mute;

Yea Collin Clout doth break his Pipe for shame,
To hear the heav'nly ditties of his Dame.

Thus oft she solaced for recreation,
But most alone, for holy meditation,
She in her Orchard walketh every day,
To read the Scriptures, meditate and pray,
Where by sublime pure heavenly contemplation,
With God and Angels she hath conversation,
And by true faith, and her spiritual eye,
As present, doth the day of Christ descry.

Lust described.

This Di'mond of invaluable price,
Was soon discern'd by Elders lustfull eys,
Lust that fierce Fire, whith first in eys conceives,
And raging enters in, and never leaves
Till all the body it hath set on fire,
And feard the soul with wicked strange desire;
Like lightning sent from Heav'n for cursed sin,
Which first on tops of Towers doth begin.
Then fires the roof, thence falls down to the Hall,
And is not quench'd till it consumeth all.
Sweet kindly heat, when youth kept in loves bounds,
A wife not womankind for scope propounds;
But even a spark of Hell, when it doth rage
Amongst the Antient, Politick and Sage.
‘Gray heads incontinent when they were young,
‘As they grow weak in limbs, in lust grow strong.
This fire so fierce doth in the Elders burn,
It all their mirth to heaviness doth turn;
Their cast-down eys dare not behold the sight
Of Heav'n, nor think on God that judgeth right,
Deep was indeed Self-guilty conscience wound,
But they more violent Lusts fury found;
Each his own fire but not his Fellows knew,
Nor durst one it unto another shew;
Asham'd their filthy lust to her to tell,
Yet both, to quench their flames, would burn in Hell;

Both wickedly do project day and night,
That at the least they may enjoy her sight;
To have their will on her both were full fain,
But saw no means their longings to obtain.

As Satan when he would us work despite,
Transforms him to an Angel of the Light,
Lest if we should behold his proper Shape,
Forearm'd, forewarn'd, we might his malice scape:
So these two Carles in Susans presence sate,
As if they all on Iustice meditate;
And when they chanc'd with Ioachim to dine,
Their Table-talk was all of things divine,
Of a sound Conscience, and equity,
Wives Loyalty, and Virgins Chastity;
Thus hoping by their quaint Hypocrisie,
To make a way to foul Adulterie.

One day from Iudgement seat when both did rise,
And either turned home as was their guise,
Both streight returned, and together met,
With hope the sight of her alone to get:
Where either of the other doth enquire,
The cause of their so sudden back retire.

Brother, said then, the Senior in degree,
What is the cause I thee so heavy see?
Doth any Ahab hold from thee some ground,
That doth upon thy house, or Vineyard bound,
Which thou desir'st for profit or delight?
Tell me, and he shall know a Iudges might.
Or doth there any Mordochee deny
To do obeisance to thy Seigneury?
Hast thou received wrong of any wight,
And would'st again with sweet revenge requite?
Or tell me, some fair Dame dost thou not love?
Whose Chastity thou art afraid to prove;
What ever be thy grief, now tell it me,
And use my power as I have used thee.

What do we both like Kings o're Iudah reign?
And shall ought cross our pleasure or our gain?
No no, wee'l break or make them all obey;
We Rule not if our Subjects us gainsay.

My Lord, repli'd the Puny Iudge again,
'Tis not Revenge, Ambition, Pleasure, Gain,
That so afflict my body and my mind,
'Tis love of fair—but shame there stopt his wind,
The word Susanna fain he would have said,
But was of man, though not of God afraid.
As two old Theeves, that have companions been
Oft times in Murther, Theft, and fowler Sin,
Having a Booty in one place espi'd,
But neither others mind thereto descri'd,
At divers Windows slipping in by night,
Into one Hall, which doth both much affright,
(One for the owner first the other taking,
And each a true-man for a Theef mistaking,)
Till by some secret marks each doth espy
His fellow theef, there met unwillingly.
Wherewith both glad, hope easlier to obtain
Their purpose, and be Sharers in the gain:
Even so these Elders, who by might and fraud,
Had often joyn'd in Iudgement to defraud
The Fatherless, and Widows of their right,
And to oppresse the weaker by their might;
First fear'd one by the other to be spi'd,
But after they had both their lusts descri'd,
Ioy in their hap, and easlier hope to get,
And share the Booty, for which there they met.

Thrice-noble Mate, the elder Iudge repli'd,
I see one fire in both our hearts doth bide,
Which smother'd, smoking inwardly will burn,
But blown and stir'd, to purest flames will turn;
I, by thy meeting here, do surely guess,
It is one Dame doth both our hearts possess;

For I have oft beheld thee fix thine eye,
Upon her beauty as she passed by,
And therewith heard thee inly sigh and groan,
As thou didst wish to be with her alone.
But, since sweet Cupid smites both with one Dart,
Let us not herein one another thwart;
If discord our desires shall divide,
Our powr and empire cannot long abide;
Let name of Rival which breeds mortal hate,
In youth, in age, our loves conglutinate.
Her beauty that than Sun doth clearer shine,
Hath heat enough to warm mine heart and thine,
And both our longings fully satisfie;
Let's share in loves, as in commodity.
As strongest Castle which doth fortifie
It self t'endure the Siege of enemy,
By force united's sooner overcome,
Than if they should assault it one by one;
So shall we find the Fortress of this Dame,
By both, than one, more easy to be tane;
Yea if through waiwardness it shall stand out,
By force or policy wee'l bring't about,
Either with peace our pleasures to enjoy,
Or ruine it and utterly destroy.
Dear Brother, I mine heart must tell thee plain,
My Stomack cannot brook so foul a Swain
As Ioachim, whom the base multitude
Honour as King, should thus unto be su'd
Of all, to be their Patron, Advocate,
And sway our power in ruling of the Stale;
Alleging Law and Custome to maintain
Things that so cross our pleasure and our gain;
That he I say should be the only wight,
That feels the Beams of this clear Suns sweet light;
That in his Arms he should enjoy alone
Susanna, a fit Bride for Solomon.

Let us bethink's of some convenient tide,
Our selves in some close shady place to hide,
And take her in her Orchard all alone,
For there she walketh every afternoon;
There when we see our opportunity,
Keep thou the door, I'l keep Her company,
And when I satisfi'd have my desire,
As I did mine, thou mayst asswage thy fire.
Thus wickedly one with another reason,
Deferring all to more convenient season.

The End of the First Book.

The Second Book of SUSANNA.

Susans devotions, works, and Huswifery,
Ioachims Iustice, Hospitality.
Elders her washing tempt, but she denies;
They offer force, then out for ayd she cries;
On her transfer they falsly all the blame,
Vnto her own, and all her Servants shame.

Now scarce his steeds had Phœbus watered,
And for long journey ready harnised,
And fair Aurora usher of the day
Made hast, because Sol went his longest way,
When Chast Susanna from sweet side arose
Of Ioachim, and putting on her cloathes,
She meditates on roab of righteousness,
Wherewith the Bridegroom his belov'd doth dress,
His merits made her own by imputation,
In spiritual birth, not fleshly generation.
Long costly dressings did the Dame decline,
As nurse of pride, and mis-expence of time,
Wherefore her night-gown quick about her cast,
With band and hat in seemly order plac'd,
She suddenly up all her maidens calls,
And kneeling with them to this prayer falls.
Oh King of rest! that dost appoint the night
For rest, the day that man should in thy sight,

To all the duties of his calling tend,
Having thy glory ever for his end;
We first acknowledge our unworthiness,
Relying whole on Lambs unspottedness,
Which from Worlds first foundation was slain,
That he might free us from eternal pain.
We, for this wondrous grace, thee ever praise,
Thy care and providence for us always,
Grant we of this may ever meditate,
Our tongues thy praise and noble acts relate,
And make us truly do all thy commands,
So thou the works maist prosper of our hands.
As nimble Lark which with the morn doth rise,
Mounts from her couch, first to salute the Skies,
And all the way to Heaven and Earth she rings,
Praise to the Lord of Lords and King of Kings:
But, having finished her due devotion,
Falls silent down with swist and nimble motion,
And diligent takes pains for dayly food,
That may sustain and keep her self and brood;
Even so this Dame as soon as any light
Afforded her the least use of her sight,
Up from the bed doth her fair body raise,
Her Soul mounts up to Heav'n the Lord to praise.

But after her devotions finished,
And all her servants duly ordered,
Due portions to her maidens she divides,
And for her houshold dayly food provides,
Still caring for her husbands table most,
To furnish't bounteously with smallest cost;
Here she directs her Steward and her Cook,
One to provide, the other well to look,
That with her fair allowance they be able,
To furnish plenteously her husbands table.
This time she Soverain waters did distil,
For she in Physick art had mickle skil;

Yet was her charity, than cunning more,
Stooping to heal the meanest Lazars sore;
Her Lions heart, fine hand, and Eagles eye,
Made her admir'd of all for Surgery.)
That done, she back returneth to her maids,
Where either she to them the Scripture reads.
Or learns them some choice precepts she collected,
Of histories which most her soul affected,
With piety their minds to exercise,
Whilst each her task with nimble joynts applies;
Their chiefest works were roabs, to keep from cold,
The Orphans poor, and Widows that were old,
Of cloth which she had spun of her own Fleece;
Yet oft she shewd her skill in curious peece;
She for her Husband works a cap or band,
To make him be more honour'd in the land,
Where thou might see with cunning needle told,
The subtil Serpent simple Eve infold;
Here stands a tree, all covered with leaves,
Whose fairest fruit most lookers on deceives;
By this was shadow'd that Forbidden tree
That Adam ban'd, and his Posteritie.
Many fair trees she planted there around,
But none so goodly to the eye was found,
Like sin of pleasing shew, but deadly tast;
Better, than eat such poyson, ever fast.
But not far off, her cunning hand contrives
An Antidote which out this poyson drives;
For here the childs depainted to the life,
That trembleth under faithfull Abrams knife,
Where lo! above his hand an Angel stays,
And doth his faith and firm obedience praise;
Here in the bush a spotless Lamb doth lie,
Willing, to save young Isaacks life, to die;
A figure of that Lamb that offered
His life to save us all in Isaacks seed.

Oft with her maids, about her round, she sing
Davids sweet lays unto the King of Kings,
Who joyning all with angelick sweet noise,
Do praise the Highest, all as with one voyce.
Thus was her house of maidens arts the school,
And Academy to instruct their soul:
Her hands with use so cunning were become,
That though her eys look'd off, her work was done,
The whilst with them her maidens she directs,
And her own business no whit neglects:
Oft reads she them some holy Hymn of praise,
Yet never from their work her fingers stays.
Thus she her time in working spends till noon,
Whilst Ioachim which rose from bed as soon,
Doth his whole Family together call,
And joyns in humble prayer with them all.
Then walks he forth to see his Oxen plow,
Or Mowers pearly locks of Medows mow,
Or Widows weeding of his earing Grain,
Or Maidens milk from baggs of Kine to strain:
Here he appoints a jolly Swain to tend
His Flock, and from the Wolf and Fly defend;
Oft would he teach a courser for to pace
More easy, and to reign with pleasing grace;
But ever he returneth home by eight,
Where many longing Clients for him wait,
And him for pity and compassion praid,
To be the Widows and the Orphans aid.
Brethren, saith he, with all my skill and might
I'l stand for you, if that your cause be right,
But surely know, I cannot move my tongue
To do you good and do another wrong;
Law is a constant will, a ballance true,
That gives to ev'ry man what is his due,
And therefore must not under false pretence,
Be made a cloak for wrong or violence;

Or be, for envy, to the great a snare,
Whilst faults for pity in the poor we spare;
Right setteth each thing in the proper place,
Without respect of persons, fear, or grace.
Then would he lend to all a patient ear,
Till each his cause in Order doth declare;
The right with all his might he would defend,
And that was wrong would counsel soon to end;
Nor for displeasure, fear of loss, or might,
Would be deterr'd from pleading for the right;
Therefore was call'd the just mans Advocate.
Truth's Champion, and maintainer of the State.
For poor thus each their life in labour spends,
One feeds and cloathes them, th'other them defends;
The wisemans rule is unto both a guide,
Prepare abroad, then things at home provide.
A Blessed pair, for Truth which always stood,
Their end Gods glory, and their neighbours good.

Now had the glorious Titans panting horse
Attain'd the midway of their longest course,
And Sol to check vain-glorious human pride,
When as he highest fate was least descrid;
When Chimes inform'd old stomacks it was noon,
So Iudges rose, and all departed soon;
And Nature craving after toil repast,
Makes Joachim unto his dinner hast.
Here should my Muse in order, next propound,
How he in Order all things ready found;
Susan him greeting like the wise Kings Bride,
With many fair chast Damsels by her side,
Who all with cheerfull, comely, modest face,
Bow to the ground with courteous comely grace;
His Servants round about the Table stand,
Attending all their Lords eye and commaand.

Who can describe the order of the King,
Whose Wisdoms glorious fame so far did ring,

That it from Sheba brought that prudent Dame,
Which found his glory far exceed his fame?
He to describe the orders only able,
This noble man observed at his table;
His Servants, Ministers, his drink and meat,
Happy were they that at his table eat;
Blessed are they that waiting by do stand,
His gracious words and deeds to understand.

Their thirst and hunger being satisfi'd,
And God before and after glorifi'd,
After some sweet discourses, all arose,
And to their business themselves dispose;
Ioachim turns his books the law to find,
Which might resolve some doubts then in his mind.
With two maids Susan, as it was her guise,
To bath herself into the Orchard hies
And sending forth her maids for Sope and Oyl,
Her daintiest body doth undress the while:
Oh, Susan stay, oh, stay not here alone,
The wise man saith, two better are than one;
The Elders close in wait for thee do lie
So close that Susan can them not descry.

Like that fair Dame which Iesses Son from high,
Bathing herself in garden did espie,
At sudden dazled with her splendor bright,
Thinks he doth see a new Sun rise at night;
So shines the beauty of Susannas face,
Her eys like Stars which frosty night do grace,
Her teeth like Ivory piles stand row by row,
O'r which her lips like scarlet ribbands show,
Her chin, her cheeks her forehead, and her nose,
Like Lillies mixt with Red and Damask Rose;
Her Ivory neck, fair shoulders which excell,
Her paps that like two Harvey apples swel,
The which for sport her babes were wont to cull,
When they from them had suck'd their bellies full.

Her snowy arms earst grac'd with milk-white palm,
Like two ev'n branches of the fairest Palm,
Whose ends were with small fingers joynted neat,
And at their ends smooth stones of Beril set,
The rest who knows? them to omit I chuse,
As not once thought of by my graver Muse.
But she into the water leaping light,
To cool her heat, inflameth their delight,
Where purest waters her fair limbs embrace,
As Ivory Sculpture in a Christal case.
Like chasest Cinthia when with dreaded dart,
She chac'd the Tigre, Leopard, and the Hart,
Her body over-toiled with the heat,
And fairest Skin o'r shadowed with sweat,
In purest Fountain in the shade doth wash,
Whilst all her darlings round about her pash;
Till Hunter, to his cost, her beauty spies,
Which heavenly did amaze his humane eys,
The sight whereof so ravisheth his brest,
A reasonable man turns senseless beast,
With snaggy horns, clove hoofs, and frighted looks,
That he who upward erst, now downward looks,
And all his Curs that lately he so fed,
Him chasing as their game fast fallowed;
Whom pulling down, like Iesabel they tear;
Such beastly ends, all beastly Letchers fear;
Such beastly ends these Elders eke befall,
Whilst clouds of stones sing their curst Funeral.

As subtil Serpent close himself did hide
In Eden, till a fit time he espi'd
When Adam to some other corner gone,
He there might take Eve naked all alone;
So these two Elders of the Serpents breed,
Who bear like enmity to all her seed,
This naked Dame alone watch to assail,
And first with promises seek to prevail;

Madam, saith one, the ardour which we prove
Burning our hearts with flames of fervent love,
Compell us life and honour to adventure,
And closely now into your garden enter;
If you will us in true affection meet,
Silver to you shall be like stones in street,
And we with gold will fill your fairest hands
Like Danaes lap, or Tagus golden sands;
Thy beauty like the Day Star shall be seen,
And thou shalt reign in Iudah like a Queen:
But if thou shall refuse with us to lie,
Behold we then against thee testifie,
We saw thee with a Youth thy Bed defile,
And thou hast sent thy maids away the while.

Who can express Daphne's perplexitie,
When Gods for pity turn'd her to a tree,
As she doth naked from Apollo flie,
And than her honour lose, would rather die?

2 Sam. 13. 11.

Or who can tell that pitifull sore taking
Of Absaloms fair Sister, when she baking
Cakes for her Brother Ammon for to eat,
Perceiv'd her honour was his long'd-for meat?
And cri'd, forbear, oh Brother, to discover
Thy Sisters nakedness; nay rather cover
My shame than force me; oh! let no man tell
Such wickedness was done in Israel;
And I ev'n whether shall I go for shame?
And for a Fool, all Israel shall me blame;
May tell how Helchi's daughter was asham'd;
But most the Elders for their lust she blam'd,
That they which ought to judge adultery,
Should authors be of such iniquity;
That those her Lord and she so honoured,
Should plot with shame now to defile his bed.
Her nakedness with cloathes she fain would hide,
But they all covering to her deni'd;

Her covering was sorrow grief and shame,
And floods of tears for to express the same.
As when fierce thunder threats to rend the skies,
Great floods by storms most violent arise,
That Rivers all their chanels overflow,
And drown the seed which husbandmen do sow;
So fill her tears the Laver to the brim,
That drown'd in sorrow, she in tears may swim;
Her drops of sweat like pearls do trickle down,
And she is all benumb'd as in a sown;
Sol, erst that shind, ashamd, now in a cloud
Himself, from seeing this soul sin, doth shroud;
Showrs fall from Heaven, as if the Stars did mourn,
And all the Birds their songs to murmurs turn;
The trees small drops like tears about do dash,
And all the under shrubs with weeping wash;
The shrubs, the herbs, and all make lamentation,
To see this Dame so near her desolation;
And ev'n my Muse, as I this story write,
Laments and mourns to see her piteous plight.
At last sore griev'd that human eye beholds
Her naked body, she her mind unfolds.

My Lords, for love of God, this sin forbear,
If not for love nor honour, yet for fear,
When you condemn another for this crime,
You judge your selves; 'tis now a fitter time,
To fast and pray, in our captivity,
Than thus to double our iniquity.
If I like Eve consent unto your mind,
I sure like her a like reward shall find;
And if I do your wickedness withstand,
Yet know I not how to escape your hand;
But I all mortal deaths wil rather die,
Than in Gods sight commit adultery;
Who doth with lust her loser limbs enroul,
Defiles her body, and doth damn her soul:

Have I not promis'd before god and you,
To be unto my Husband just and true?
And must not all by Laws Iudicial die,
Without exception, for adultery?
Oh Iudges grave, but bridle yet your lust,
And once a womans Secrecy entrust,
That never will bewray this offer'd shame,
For honour of our Nation, and your name;
But howsoever you my flesh torment,
My heart to wickedness shall not consent;
A guilty Conscience is a soarer wound,
Than tortures all that Tyrants out have found.

Dame, said the Iudge, art thou yet so unwise,
Thou knowst that Politicians did devise
Religion, only to repress the Base,
And hold the Noble in the peoples grace?
Dost fear God should us in this action see?
This Lawyers Gown shall cover thee and me;
Under which oft to Heav'n hath past unseen,
Far greater trespasses than this, I ween:
Lust is a sport, if closely carried,
And from all fleshly eys close covered;
The Troth which to your Husband you did plight,
Was but for Ceremony in our Sight;
And as for our Iudicial Laws offence,
Iudges have power therewith to dispence;
Your self and honour unto us entrust,
And you shall find us faithfull, true, and just;
Great is the honour of an Elders name,
Then who shall dare or thee or us defame?
And for your Conscience uow so foolish tender,
Custom like ours, will strong and valiant render;
Weel not torment your flesh, but it delight;
Come, Madam, you must try an Elders might.
Then like foul Bear, that greedy of his prey,
His filthy Paw on milk-white Limb doth lay;

So he by force would bring her to his Lust,
But she that in th'Almighty put her trust,
Needs no Stilletto now for to defend
Her honour, but loud cries to Heav'n doth send;
“Surest defence that Women have to cry,
“To save them from Lusts raging villany.

You Females-masculine, that do pretend,
You weapons wear your honours to defend,
If in the Court, or City, villany
Should be attempted 'gainst your Chastity,
See here this naked woman all alone,
Defends her honour having two to one.
Her modest looks were late her sure defence
'Gainst base attempts, now cries 'gainst violence.
Oh model of a Chast and Constant Dame,
The World al Chast ones, hence Susannas name.
Eve tempted was, and by temptation sell,
Fair Thamar forced was against her will;
Sarah was tane away, but never tride;
Shames fear made Lucrece yield, whereof she di'd:
But Iuda's Daughter naked, all alone,
Here overcomes her Tempters, two to one.

But one of them, ah! suddenly doth run
To the fore-gate, which he hath soon undone,
And coming back both 'gainst the woman cry,
Stop, stop the Adulterour, they both must dy.
The Servants much affrighted with the noise,
And knowing well they heard their Ladies voice,
Rushing in at the backdore, found their Dame,
Accused by the Elders to their shame.

Vile woman! cri'd the one of them, fie, fie,
Is this thy modest holy Purity?
Thy Prayer, Fasting, Alms, and Meditation,
Sabbaths, and New-moons, holy observation,
With which thou seek'st thy wickedness to cover?
God now will thy Hypocrisie discover.

Thy pitious looks, and feign'd strict Conscience
Shall be no Subterfuge for foul offence,
Was this the cause thou forth thy maids didst send?
More closely with a young man to offend;
We as true Witnesses, do testifie,
That thou art taken in Adultery,
Thy Minion we do hope to catch ere long,
Who brake from us because he was too strong;
For testimony, open see the door,
Through which he scap't, that was close spard before
And see her naked as with him she lay,
Lo here for heat her garments laid away.
The Servants all were griev'd and much asham'd,
To hear their dame thus by the Elders blam'd.
For envious Fame durst never till that day,
Least Spot or Blemish on Susanna lay.

The End of the Second Book.

The Third Book of SUSANNA.

True Lovers greeting, willinger to die,
Than to suspect mutual integrity;
An old-man into talk of Susan fals,
And her describes from Birth to Nuptials:
She is brought forth, arraign'd, condemn'd to die,
God her delivers, 'soon as she doth cry.

Now Clouds black Curtains under Heav'n were spread,
And Morn was all in Scarlet manteled,
(For chast Aurora put on this array,
To shew the horror of this bloody day:)
When Elders from their Beds of down arise,
Who naught but mischief all the night devise;
And send their Serjeants out to summon all
The people to assemble at the Hall.
Their Love was turned now to Indignation,
Their Lust to mischievous Imagination,
And Hostile-like, since they may not enjoy
Her Fort by parley, seek it to destroy.

But here chast Susan doth my Muse invite
To tell, how with her Lord she spent that night;
Who hearing in his study at his Book,
A wondrous noise, doth from his window look;
But when he thence but little could discern
For shade of trees, comes down the truth to learn.

Gen. 20.

As when great Ebers Son, (to save his life,
Her, Sister call'd, who was indeed his Wife,
Which made the King of Gerar for her send,
And for his own Wife Sarah apprehend;)
Was vext with Fear, Doubts, Love and Iealousie
For loss of Honour, and the Chastity
Of mother of the faithfull, who for clear,
Both mind, and body, never yet had peer;
But when the King convai'd her home again
And she affirm'd herself without all stain,
Doth unto Heav'n both heart and hands advance,
And prais'd the Lord for her deliverance;
And though foul Fame, her for this shame reprove,
He her more sure and constantly doth love:
Even so Ioachim was a first afraid
His Wife was used as the Elders said,
But waying well her Faith and Constancy,
Soon blames his foolish Fear and Iealousie;
And turneth all his doubts and bitter passion,
To tender Love, tears, pity, and compassion,
And her embracing thus began; My dear,
Forbear to weep, and let me from thee hear
The depth of this profound iniquity,
That both us plungeth in this misery;
The Desert sooner shall be fruitfull Plain,
Mount Sinas top be drown'd in Ocean main,
And Jordans fruitfull valleys turn to wast,
Than I suspect my loyal Wife unchast.
As when fierce Storms do all the mountains wash,
And threat to drown the valleys with a dash,
If Titan please to cast a golden Gleam,
The coasts are clear, and all the Heav'n serene;
So, at these glorious speeches of her Knight,
Susanna turns her Clowdiness to Light,
Her eys are dri'd, which fountains were of tears,
Sighs turn'd to speech, and thus herself she clears,

O wretched I! yet wretched who can be,
That hath so Kind, a Noble Lord as thee?
Who do'st me now in loving arms embrace,
When enemies do plot my most disgrace:
My Lord! shouldst thou suspect my Loyalty,
My heart should burst for grief, and I should die;
The Iordans streams shall sooner backward slide,
And Force my Body from my Soul divide;
Celestiall Fire into Earths center tend,
And Center Titans fiery coach ascend,
Than I consent for fear of Death or Shame,
My Conscience with eternal spots to blame.
Perswaded be that I have loyal stood,
I joyfully will seal it with my blood;
I fear no accusations unjust,
For I do know in whom I put my trust.
These wicked Lords in wait for me have laid,
But Shame and Sorrow here her speeches staid;
And suddenly another Cloud appears,
Which dims her Light, and drowneth all in tears;
So deep she sighs, so fast her tears do flow,
That Ioachim doth weep with her for woe,
And both with sighs and groans their loves record,
But neither able is to speak a word.
As when two Clouds in Summers day arise,
In East and West, which do obscure the skies,
The lesser cloud which Zephirus doth blow,
Comes swift, but Lo! the greater comes but slow,
Till they both melting in the Welkin wide,
Raise raging Flouds, like to an Eastern tide,
Whose violence the Ears of Corn down beats,
And all the Plough-mans labour ill intreats;
So do the tears of this griev'd Couple fall,
That they in Sorrow drown Words, Eys, and All.

And even my pen in Sorrow drown'd is faint,
To leave them weeping, and you next acquaint,

With that which passed in the Judgment Hall,
For there the people do assemble all.
Amongst the rest, one called Ieremy,
(That was a child of the Captivity,
Who was old Helchi's antient friend and peer;
And from their Cradles most familiar were,
And often had the Elders Office born,
Till Pride and base Ambition with scorn,
Had thrown from Seat of Iustice, Equity,
And foisted in he room base Bribery)
Being now summon'd to appear that day,
Enquir'd of Tobith then upon the way,
What cause was of this Summons general,
Who told him what to Susan had befall.

Susan, said he, what Helchi's daughter fair,
Which is her Parents only child and heir,
Could she be brought her Fathers house to blame,
And bring her Husbands honour unto shame?
Together with her Parents I was one
Led Captive by the King to Babylon
There was no man more Noble in the Land
Than he, nor more for Countries good did stand,
We saw our Kings Sons slain before his face,

2 Kin. 25. 7.

And then his eys thrust out for more disgrace;
Yet virtue grac'd so Helchi in this Land,
He in high grace soon with the King did stand,
And was the first dwelt here in his own house,
Most Valiant, Noble, Wise, Religious:
Most happy in one Chast and Godly Wife,
By whom he had this Child their Ioy and Life.

I tell thee Neighbour, I this this Girl did know
Even from a Child, as pure as any Snow,
Who from her Mother suck'd milk, as sincere,
As ever any Nurse to Child did bear;
For she so much this infant tendered,
As with her own Brest she is suckeled,

For with the milk, it is an old tradition,
The Child may suck a good or bad condition.
So soon as Parents could her tongue 'prepare
To speak, they neither cost nor labour spare,
To teach her all demeanour mannerly,
Yet above all, the dread of the most High;
In Scripture they her dayly taught to read,
So that in time they sow'd in her such seed,
As might produce in Harvest certain gain,
For all their tillage, labour, cost, and pain.

Scarce had the Sun twelve times through Virgo past,
When fair Susannas manners sweet were cast,
By care of Parents, in so fair a mould,
That all with wonder did the Maid behold;
In publick Dancing she doth not delight,
Fairs, Banquets, Plays, or sittings up at night,
Nor yet in wandring Dinas conversation,
But Keeps at home her Fathers habitation:
Employing all her pains and carefull thought,
To please and tend on them that up her brought.
Like Stork who when her Parents old have need,
Sustains in Eld, who her in Youth did feed;
Accounting it a wondrous happiness,
For gifts receiv'd to render thankfullness,

At vacant hours it was her chief delight,
To read the Stories of Gods glorious might,
Where all the choisest precepts she could find,
Are stor'd as heav'nly Manna for her mind;
The lives of choisest Dames of Iewish Nation,
To her as patterns are for imitation,
Which oft with needle, lest she should forget,
She in most glorious colours neatly set;
Here in a table she doth tell the Story,
Of Egypts overthrow, and Iudahs glory;
Where Miriam leads her Daughters in a Dance,
To sing Heav'ns Praises for Deliverance;

The Red Sea here his waters doth divide,
Whilst Israel passeth to the other side;
And here the waves begin to meet again,
To drown the proud Ægyptians in the main;
One breaks, but knows not how, his Charet wheel,
Anothers horse doth of the staggers reel;
Here one yet without hope of Life, doth swim,
Another sinking catcheth hold on him,
And never lets him go, till he him strain,
Vnto the late dry bottom of the Main,
Here stands a Palm, whose height and bledth excell,
Where Debora sits Iudging Israel;
Close by whose side sate valiant Barac, who
Unto the war without Her, would not go.
Here weaves she Iephtes Daughter in a Lome,
From Conquest welcomming her Father home,
When lo, he rends his hair, and tears his beard,
That one would think the Picture had been scar'd;
Who for the vow he made to the most High,
Devotes her to perpetual Chastity.
Then would she wish her Father such a cross,
So both thereby might have no greater loss.
Oft sings she to Her Lute divinest Lays,
And oft to make sweet Hyms her self assaies,
So that indeed to win her for his Bride,
Young Princes sought, but she them all denide.
Thus woo'd of all, but yet Loves fiery dart,
Could never thaw the chast yce of her heart;
But like a Diamond, which nothing but
A Diamond is able for to cut,
So nothing could this peerless Lady move,
But pairless Ioachims most constant Love;
The Iron easier from beloved Side
Of Load-stone, than their Loves you might divide;
“For as words cut in Diamonds, ay last,
“So Love on Virtue grounded standeth fast,

“When that which only doth on Lust depend,
“Doth like to Ammons with the Fury end.
This man was vertuous, of noble race,
Rich, beautifull in Body, and in Face;
To him her Parents gladly gave consent,
And with her happy choice were well content.

Then see how Love thus lawfully begun
Betwixt this pair, a holy course doth run;
A Wise discreet man, chast and modest wife,
Liv'd as their Bodies both had but one Life,
One will, one mouth to wish and to direct,
What one delights, the other doth affect,
And he offends both, that displeaseth one,
Thus are they truly both one flesh and bone.
The old man farther would his tale have told,
But now they at the Hall arriv'd, Behold!
The Officers, and Serjeants cry out, Room,
Make way, for here my Lords the Elders come.

As Iudges (which the wicked Iesabel,

1 Kin. 21. 8.

To get the Field which Naboath would not sell)
Corrupted by her Lines proclame a fast,
And guiltless Naboath with the chiefest plac't;
Till that two wicked persons sware this thing,
We heard this man blaspheme God and the King,
Whereat the giddy Iurours out do cry,
We find him guilty, guilty let him die;
So came these wicked Elders to the Hall,
Resolv'd to wreak their Spite and Malice all;
But that they might themselves upright pretend,
They cause the people for the Dame to send,
Who with her Parents, Children, and her kin,
Appear'd as fair without as clear within.

As when the Coarse of some much honour'd Peer,
Unto her Tomb is brought upon a Beer,
Cover'd with velvet black down to the ground,
Her friends and kins-folks all about her round,

Their late delights now all to Sorrow turn;
But most her Parents, and her Children mourn
For loss of their dear Child, and carefull Mother,
Who never had, nor shall have such another;
That all the lookers on and standers by,
Bewail the last act of this Tragedy.
So was this Dame brought out in black array
Unto the Funeral of this sad day,
Her fair black stole low-reaching to the ground,
Under which heav'nly Beauties all abound,
Follow'd by noble Dames of Iewish Nation,
Who made for her exceeding Lamentation;
Yea, so her Parents and her Children mourn,
It doth all Iudahs hearts to pity turn;
Yet would the Elders Bowels not relent,
Though even the Rocks and Stones seem to lament.
And sure none can the Ashes in an Urn
Bewail more than they all for her do mourn;
Herein the difference doth only lie,
A Coarse is dead, and Susan is to die;
One's Soul is whole in heavenly habitation,
Hers there as yet only by contemplation.

The Elders burning in old lustfull fire,
To satisfie their beastly Lusts desire,
Command the Serjeants streight her face uncover,
And at the Bar the prisoner plain discover.

As when the Coffin which the Coarse contains,
With black all cover'd, on the Herse remains,
The mourners seem their loud laments to hold,
But when the Sexton doth the Same unfold,
Preparing it for Earths last habitation,
All send out loudest groans and Lamentation;
So all her Friends this living Coarse bewail,
When from her tender eys they pull the vail,
Her Face then under Sorrows cloud doth shine,
As neer as Mortals may, like to Divine;

Her hair like wires of burnish't gold appears,
Whereon like pearls do hang her christal tears:
Malicious Curs look off, your sight is ill,
You, like the Bazilisk, by eying kill;
For her but yesterday your Lives you ventred,
And into her Lords Orchard closely entred;
But now I see the flame which you then burn'd.
Is all to Malice, Hate, and Fury turn'd:
In brief the Clerk doth her inditement read,
To which she truly doth non-guilty plead,
Yet so the Law is, that upon Denial,
Her Life must stand upon the Peoples trial.

Poor wretch (saith then the eldest Iudge) confess,
And ask God pardon for thy Wickedness;
The Evidence, alass! too plain will be,
The Witnesses thee in the act did see.
“But who fears not to act Adultery
“In Gods sight, fears not before men to lie.
Thou thought'st this thing in secret to have done,
But God shall make it clearer than the Sun.
Then on her guiltless head both lay their hands,
Whil'st she like Iepthes virgin-daughter stands,
Looking to Heav'n expecting when Priests knife,
Should for burnt-offering dispatch her life.
And thus they swear; As last days afternoon,
We two in shady Arbour sate alone,
In at the fore-gate to the Orchard came,
With Maidens two attending her, this Dame,
Whom at the back-gate soon away she sends,
Whil'st some Devotions private she pretends;
But in close shade we suddenly espie
A young man, waiting with this Dame to lie;
And much asham'd of such most wicked fact,
Arise and take them in the very act.
The man escapes, because he was too strong,
For we alas are old, and he was young;

Out of the gate he breaks from us away,
But what he was this Dame will not bewray;
This truth 'fore God and man we testifie,
Now hear the Law against Adultery;
The Clerk then reads, The man that's lying found

Deut. 22. 22.

With any Woman-kind in wedlock bound,
They both shall die, as both together lay,
So sin from Israel is done away.
Then as the Chimes the Clock doth follow soon,
As it hath told her longest tale at noon,
Not caring whether it go false or true,
So do the idle giddy-headed crew,
At hearing of the Iudges Witness, cry,
We find her guilty, guilty let her die.
O Heav'ns! chast Susan die? Thou maist complain,
That thou thine heart hast clensed then in vain,
In vain hast wash'd thine hands in innocence,
And day and night endured chastisements:
But understanding well the fearfull end
Of those that so maliciously intend,
How they consume and perish sudddenly
She only thus aloud to God doth cry,

Searcher of Secrets, who from ever was,
And all things know'st before they come to pass,
Thou know'st they falsly these things testifie
Against me; therefore, Lo I guiltless die;
Thou know'st I never to such things consented,
As these men have maliciously invented.

As Bullet then which force of Powder sends,
Swiftly attains the mark which it intends;
Ev'n so these words sent from a wounded Sprite,
Fly to the Lord that judgeth all things right;
Who understanding well by this appeal,
Guiltless Susannas wrong, forthwith doth seal,
Without delay, or Fee, an Inhibition,
And to a young man grants a new commission.

For God (as was seen often in those days)
The Spirit of young Daniel doth raise,
Who as shee's led to execution, cries,
I free am from this bloody Sacrifice.
The people which all novelties desire,
Return of him his meaning to enquire,
Who in the Spirit of Truth now waxing bold,
Before them all their errour doth unfold.

O Fools of Israel! who to discern
The Truth not able are, nor seek to learn;
You one of Israels Daughters heer to die
Condemned have, but know no reason why;
Before what Iudges did you her arraign?
Who her accusers are? and who again
Are Witnesses? What, two false Elders shall
Be Iudge, Accuser, Witnesses and all?
‘He that his throne on Iustice will erect,
‘Mens causes, not their persons must respect;
If Elders now Accusers will become,

Deut. 19. 17.

They must before the Priests and Iudges come,
And if they fail to prove their Accusation,
They must be subject to like condemnation;
Return, return, make bettet inquisition,
Put the Accusers both out of Commission,
Appoint new judges, who with diligence,
May try the Witnesses, and her defence;
Return, return, in Iudgment sit again,
For they against her falsely do complain.

As When lost Son of Iacob did unfold,
The meaning of the Dream which Pharaoh told,

Gen. 14. 38.

And wish'd that he should Officers command,
To store up food to save alive his Land;
None then in Pharaoh's and his Servants eys,
Appeared than this Hebrew Child more wise;
For by his gracious words they plain descry,
Gods Spirit in him most abundantly;

And therefore next unto the King must stand,
And govern by his word all Ægypt Land.
So when the youth doth his great prudence show,
By words like dew of Heav'n which from him flow,
All with one mind conclude for certainty,
In him the Spirit rests of the most High:
And therefore as approving of Gods choice,
They all elect him Elder with one voice;
And th'other from their Offices suspend,
Till this their Cause shall have a final end.

The End of the Third Book.

The Fourth Book of SUSANNA.

The fickle state of seeming men of might;
Their peace of Conscience that Iudge upright.
The People plain the Elders malice see,
In that their Testimonies disagree;
Susan's absolv'd, and they condemn'd to die;
Of Men and Angels Heav'nly melody.

You Iudges, that on Earth Gods people wield,
As Husbands Trees and Bushes in a Field,
Crop which you list, and which you list let grow,
And are as Gods Vice-gerents here below;
Lo here an emblem of your fickle fate,
And vain inconstancy of human state,
Who but this morning rul'd both far and neer,
Ere noon, as prisoners at the bar appear,
And who ev'n now were Iudges over all,
Must by their Subjects judgement stand or fall.
Ambition base, light puff of worthless Pride,
How dost thou here vain mortals thoughts deride?
Them throwing like hand-bals against the ground,
That they again the higher may rebound,
And when as thou hast finished thy Sport,
Them leav'st all in the Dust in equal sort.
Oh happy Elders! could your Conscience
Now plead, with Samuels, a just defence;

That willing doth before King Saul appear,
And people all, himself of fraud to clear;
Whose Ox, whose Asse have I unjustly tane?
Whom have I wrong'd, saith he, in Goods, or Name,
Of whose hands have I taken less or more,
To blind mine eys, and I will all restore?
Before God and's Anointed (say they) we
Acknowledge thee from all corruptions free:
Thus all acquitted upright Samuel,
Who many years had judg'd all Israel;
But these two Elders had not rul'd one year,
Ere they are both brought forth themselves to clear
Before the Judge, and there to testifie
Against themselves, their own iniquity.

Oh Peerless pearl of good sound Conscience!
When we are call'd to plead our own defence,
Especially before the Lord of might,
Before whom all our deeds must come to light,
When Angels shall aloud their trumpets blow,
And mortals all at once in flesh shall show,
For to receive their just and final Doom,
When all in person must to Judgment come;
How cheerfull shall good Consciences 'bide?
Whilst wicked wish the Rocks may fall and hide
Them from the vengeance of that justest one,
Who retributes to all as they have done.
As wisest Solomon when he could find

1 K. 3. 23.

No certain witness to resolve his mind,
When as two women did before him strive,
Whose was the dead, and whose the Child alive,
Well knowing one of them the truth did know,
Devis'd how by themselves it plain to show:
So this young Iudge in heavn'ly wisdom wise,
Doth with the Lords and people thus advise.

Brethren, Lo here a question betwixt two,
Which none on Earth, but they, do truly know;

The Dame denies what these accusers swear,
Shee's one, they two, but both one party are,
And Witnesses, therefore in Laws conception,
They both are liable to just exception;
Wherefore I will that one be put aside,
Whilst th'other is examined and tri'd;
‘God that from Heav'n the truth of all doth see,
‘Will never let false Witnesses agree.
When they are parted, first to Bar they call
The Elder Judge, there to be seen of all;
Who as base Shemei (of the cursing kind,
After he was by Solomon confin'd)

1 Ki. 2. 42.

For passing's bounds, then brought before the King,
(His guilty Conscience 'gainst him Witnessing,
The wickedness he to King David did,
When from his graceless Absolom he fled)
Stood mute, amaz'd before the judgment seat,
And, out of hope, no pardon doth intreat;
So stood the Carle amazed, shaking, mute,
Expecting God should vengeance retribute;
Yet being old, and full of subtilty,
Doth thus his own proceedings justifie:
My heart is confident and bold within,
Since all I did was but to punish sin;
If in some circumstances fail I shall
To be Accuser, Witness, Iudge and all,
My Witness bearing thus I justifie,
There was no more but we could testifie,
And better we to bring this accusation,
Than leave unpunish'd such abhomination;
As for condemning, let the people say,
Who were the only Iudges here to day;
We never urg'd the rigour of the Law,
We only testifi'd what we both saw;
Let not her tears or beauty thee so blind,
As she a patron for her sin may find;

Besides the proof which we by Oath have shown;
Tis plain, we found her naked all alone.
Alone? said Daniel, cancred Carle that hast
Liv'd wickedly, so long, and so unchast,
The ungracious deeds thou acted'st in Gods sight,
Shall here before us all be brought to light;
False judgements thou hast given, and sore opprest
The innocent, the guily hast releast;
Yet saith the Lord, The Innocent and Righteous
Thou shalt not slay, nor justifie the unrighteous;
We have well mark'd the wicked accusation
Thou bring'st against this Daughter of our Nation,
If, as thou swear'st, thou saw'st th'adultery,
Tell now under what tree they then did lie?
A Mulbery tree, the Elder then repli'd:
Well, then said Daniel, now thou hast li'd
Against thy self, the Angel of the Lord
Stands ready to divide thee with a sword,
Against thine own life thou hast testifi'd;
Bring forth the other, put this wretch aside.

Simile.

As thief which fears, besides his guilty brest,
That's fellow hath before the theft confest,
Trembles and quakes at his Examination,
And seeks to scape by nice equivocation,
At last resolving still to hold his tale,
Doth utter words that tend to's final bale;
Ev'n so this second fears, his will not hold
Agreement with the tale his fellow told;
Or that his Brother might the truth confess,
In hope of pardon for his wickedness;
But in the end, 'tis his determination,
No whit to alter his first accusation,
And therefore with a feigned innocence,
He boldly speaks thus in his own defence.

Brethren, since you to me this office gave,
I know I did so well my self behave,

As guiltless now I need not be afraid,
To beg unto mine innocence your aid;
That you from me my dignity have rent,
And brought me to the Bar, I am content,
My shoulders of a burthen is well lighted,
For never I in Soverainty delighted;
That which mine heart with grief doth now affect
Is, that you me of Falsity suspect;
That you should think I durst swear to a lie,
And not expect dread lightning suddenly:
Young man, God send thee honour in thy place,
Thy greatness build not yet on our disgrace;
What us befalls may come to thee as soon,
We judged in the morning, thou at noon;
Therefore beware, oh man, thou Iudgest right,
Thou know'st not who may Iudge thy self ere night;
What profit is't to me in this to lie,
And to condemn my true friends wife to die?
Good Ioachims, who were she chast as fair,
They were a holy, noble, peerless pair;
But that whereof we now accuse this Dame,
I swear is true, who dares deny the same?

Then Daniel said, O thou of Canaans seed,
And not of Iudahs, Beauty hath indeed
Deceived thee, and Lust doth ev'n thy heart
And all the powers of thy soul pervert;
Thus you with Israels Daughters dealt before,
And they for fear have plaid with you the Whore;
But Iudahs Daughter, Ioachims chast Bride,
Could never such foul wickedness abide;
But they that will have one condemn'd to die,
Ought of the time and place to testifie;
Then tell me truly, underneath what tree
Them companing together thou did'st see.
Under a Pomegranate, he then reply's.
Behold now all, how this vile villane lies,

Saith then the Iudge, the Angel with a Sword
Shall thee divide, of God and man abhor'd;
Had she in Orchyard to your lusts consented,
This crime against her had not been invented;
Well knew I this before by revelation,
But would mak't plain by their examination,
Before I unto judgment did proceed;
Wherefore I, in Gods name, this sentence read;
I Daniel, a Iudge by your Commission,

The sentence.

Having with diligence made inquisition
In cause pretended of Adultery,
Between this Dame, and these two Elders by,
And Witnesses in diffrent tales so sound,
That thereby one the other doth confound;
First do absolve from guilt this Chastest Dame,
Restoring her to her good name and fame;
Next I pronounce, that who so up shall rise,
And 'gainst his Brother falsely testifies,
Ought justly to receive that punishment,
Which wickedly he to his Brother meant,
Do to him as he would have done I say,
So ill from Israel is done away,
And so shall other hear of it and fear,
And henceforth no false testimony bear;
Let not your eys of them take least compassion,
Respect not greatness, person, age or nation;
A hand for hand, for tooth tooth, ey for ey,
A foot for foot, for murder let them dy;
Never did any people say Amen
More gladly to the Preachers prayer, when
He for the safety of the King doth pray,
And their confusion that would him betray,
Than all the multitude their shoutings raise,
To bless his Iustice, and their maker praise.
God that from fraud delivereth the just,
And from the wicked, all that in him trust.

And as when Faux that arcenal full fraught

Gunpowder

With treason, mischief, and rebellious thought,

Treason

Plotting the death and utter desolation,
Of King, Priests, Nobles, and of all our Nation,

Reu.

Because like Susan here we did deny
To leave our Lord, and to accompany
With Iezabel, in foul abhomination,
With whom Earths Princes commit fornication,)
Condemned was by Iudges justest doom,
To all the People do together come
With joyfull hearts, unto his execution,
Where he receiveth justest retribution;
Even so when Daniel for false-witness bearing,
The Elders had convict in peoples hearing,
Upon them the whole multitude doth run,
And did to them ev'n as they would have done
To chastest Dame, so sin was done away,
And her blood innocent was sav'd that day.

My History is done, but not my song,
For they that all this while have held their tongue,
Up now their Voices unto Heaven raise,
And for this Dames deliverance sing praise;
First old Helchias Spirit doth revive
As Iacobs, hearing Ioseph was alive,
And like to upright, godly Simeon old,
When he our Saviour in his arms doth hold,
Sings nunc Dimittis, Oh now let me die,
In Susan's found not least dishonesty;
And next his Wife like Miriam doth sing,
The noble praises of her Heav'nly King,
When as she saw her enemies confounded,
And all th'Ægyptians in the Red Sea drowned;
Oh Ioachim, who can thy joy descry!
That thou conceiv'dst for her delivery?
He only that hath skill to touch the string
Of Davids Harp, and Psalms like his to sing,

Can here describe the heav'nly melody,
Was made on Earth by this whole company;
Father and Mother for their Daughter sung,
The Children which about their Mother hung
Like fairest clusters of the fruitfull Vine,
Sing all with angelick, sweet voice devine;
Lo all her Kindred, and her Servants sing,
And ev'n Dame Eccho seem'd from Heaven to ring
But 'twas not Eccho, but sweet Angels voice,
That for this Dames deliv'rance did rejoyce.
And now my Muse, the Reader only stays,
To sing one dity of this stories praise.
Hark all chast Ladies, all just Judges hear,
Both old and young unto my words give ear,
Let them like dew upon their hearts distill,
And silver drops which heavens on Medows spill;
Joachim, Susan, Helchi with me sing,
The glorious bounty of the righteous King;
And babes who scarce have learn'd to tune your voice
Yea, sucklings in his Noble strength rejoyce;
He, to whom earst you lifted up your eys,
Now hears your groans, and listens to your cries,
And you delivers from Bears cruel paws,
The Lions throat, and Crocodiles foul jaws;
He in all ages past hath sav'd the just,
And those that put in him their hope and trust,
But never plainer have you heard or read,
Than here his providence discovered.

Susanna chast to Iustice I compare,
The Elders two corrupted Judges are,
Who seek for pleasure, favour, gain, ambition,
Her to corrupt, but to their own perdition.
Judges corrupt, when you this story hear,
At Gods just vengeance tremble, quake, and fear;
And judging others for the like offence,
Condemn your own foul, guilty Conscience.

And think not when you find your selves unjust,
Such punishment is only due for lust;
Who for ambition, favour, fear or gain,
Do Iudge unjustly, merit equal pain.
You that project to prove by Witnesses,
Things false, for gain, or for maliciousness,
Lo here your fate in this example see,
Your testimonies never shall agree.
Old letchers that in beastly lust delight,
See here your deeds of darkness brought to light;
Who doth from Heav'n your secret sins behold,
Will one day to your shame, them all unfold.
Judges and people diligently try
The truth, before you one condemn to die,
For some for malice, some will swear for gain,
Of envy and ambition some will strain;
When as you see the accusers violent,
And offer Oath to prove their own intent,
Though it may seem them little to concern,
Yet warily, before you judge, discern.
Chast Dames! who rather had endure the shame,
Than privily your Consciences to blame,
Wait on the Lord, and in his laws delight,
So he will bring all wickedness to light;
Whilst Susan-like your innocence shall shine,
And be commended to succeeding time;
Henceforth let all the Ladies that live chast,
Be with the Title of Susannas grac'd.

So far as Isaacks seed the Scepter sways,
And Phœbus doth divide the nights from days,
So far shall honour'd be chast Susans name,
And all chast Dames shall glory in the same;
And when as Witnesses do disagree,
Judges shall praise her honour'd chastity;
And Daniels prudent diligence admire,
And by his pattern, out the truth enquire.

In this she suffers like the Holy One,

Mark 14. 58. 59.

Who though he never ill had thought or done,
Yet was accus'd for cursed Blasphemie,
But never could the witnesses agree;
Lo wicked Pilat like these Elders stands,
Washing before just Iudge, his guilty hands,
But nothing but Hels Lake shall wash from thence,
That guiltless blood, the blood of innocence.
In these two wicked Iudges I do see,
The Devill and the World accusing me,
Whose malice surely had me overcome,
Had not the Prophet to my rescue come.
I see in Daniel, sitting on the Throne,
A true resemblance of that Holy One,
Who though he all things past as present knows,
By Spirit which the truth to Daniel shows,
Yet by discussing will make all things clear,
That Men and Angels which his Doom do hear,
May second it with final approbation,
The justs reward, and wickeds condemnation.
Go on, brave Daniel, in doing right,
And thou shalt favour find in Princes sight,

Gen. 41. 40.

Cyrus succeeds in Persian Monarchy,
Who thee shall raise to high Authority,
And like wise Ioseph place thee next his Throne,
He Egypt, thou shalt Persia rule alone.

Deu. 19. 16

FINIS

[In all thy Poems thou dost wondrous well]

In all thy Poems thou dost wondrous well,
But thy Susanna doth them all excell.

R. C.

URANIA,

OR THE Heavenly Muse.

About the Season Lawyers tongues do rest,
And make for

Harvest.

Ceres honor long vacation;
I (freed from tumults which me erst oprest)
Dispose my mind to holy meditation:

And thinking how I might a subject find,
Delightful, pleasing, sweet and profitable;
My heart to better, and inrich my mind,
And tongue acquaint with phrases delectable.

As Traveller that meets with divers wayes,
I long deliberate to chuse the best
And fairest path to Mount, where Lawrel Bayes
The Numbers crown that are divinely drest.

One while I sought in measures Comical
To mask the Graces all upon the Stage;
Or in a Tragique Scene up Ghosts to call,
Of Worthies slain by cruel Tyrants rage.

Anon I would the Union celebrate,
Which made a Damask Rose of red and white,
The fairest flower of Britains happy State;
Which Roses then, now Kingdomes doth unite.

I thought likewise to sing that happy peace
Our Island-world enjoyeth by this Union,
Which makes our honor, riches, strength increase,
And have with heav'nly Arts such free communion.

Then I th'admired Prudence would rehearse
Of Britains Scepter-swaying Solomon,
Matter which would immortalize a verse,
And save such Splendour from Oblivion .

Prone was my flesh the winged wag to sing
Of wanton Venus, and her Bitter-sweet,
That glads the Tast, but doth the bowels wring,
For chaster ears a subject far unmeet.

Whilst wavering thus in fruitless inquisition,
Yet unresolv'd of any course I rove,
Behold I see an heav'nly apparition,
Some Herauld doubtless from the Queen of Love.

Her gesture and her grace angelical,
With wings whereby her self to heav'n she rears;
Her countenance fair, sweet, celestial,
Her voice like Musick of the heav'nly Sphears.

A glorious Garland crown'd her golden head,
Bedeck'd with all the Flowers, sweet and gay,
That could on Tempes Plains be gathered,
By learned Sisters in their fairest May.

Immortal Flowers, which spring and flourish ay,
And ay their verdure and sweet sent retain,
Like heav'nly arts, which never do decay,
But by their using greater glory gain.

On shoulders hangs her azure mantle light,
With silver spangles all adorned fair,
Twinkling like brightest stars in frosty night,
As they are moved by the gentle ayr.

Her nether parts to hide from vulgar eye
A Kirtle like heav'ns Canopy did cover;
Where all the Signes of heav'n imbroidred fly,
And all the Graces seem about to hover.

I, saith she, am Urania to thee sent,
From thine adored Mistriss, Queen of Love;

I ravish Soules above the Firmament,
That they in Numbers like the Spheres may move.

With Silver key I doe unlocke the mind
Of Mortalls sealed up in ignorance,
That oft their Soules above the Stars they find,
When Bodyes lye on ground as in a trance.

For I the Spirit am of Contemplation,
Th'Elixir or Ambrosia divine,
Pure Angells food, Soules sweetest delectation,
The Helicon, where both the Sisters nine.

Art teacheth Art, Experience, Policy,
And Practice guild's the tongue with Eloquence;
But none reach lofty straines of Poesie,
That have them not by heav'nly influence.

Hence 'tis that Clerks which gain immortal praise,
By their deepe learned Eloquence in Prose,
Their numbers cannot to such honour raise,
As one that scarce the Rules of Grammer knows:

It is beyond the reach of will or wit,
A holy Flame of heav'nly Loves Pure fire,
A soaring, high, transcendent, furious fit,
Whose Life light, heat & strength love doth inspire.

Love's, her Beginning, and her End is Love,
Love is the Soule, and Life of Poesie;
No Poeme without Love did ever prove,
No more then Musicke without Harmony.

The Love of Honour, and of Chevalry,
So rais'd the old blind Greeks Heroique quill;
Hee lifts Achilles valiant acts more high,

Homer. Alexander.

Than his that conquer'd all the world at will.

The love of Civill, and Self-government
Him taught to frame such an exact Ulisses;
That he who by this Patterne did invent,

Æneas Virgil.

Romes glorious author, such perfection misses.

Eglogues of Love are Muses first delights,
Till thorough country pleasures she doth come,
To sing in state of Honour, Armes and Knights,
And out of old Troyes ashes raise up Rome.

Ovid

The wanton, all whose speeches were in Verse,
Who sings in Fictions all Dame natures story;
In ev'ry sentence doth his Love rehearse,
But ah base Lust obscureth all his glory.

So Loves old rigid Cato vertues lore,
He makes them dance the measures cunningly;
So loves Lucretius Dame natures store,
He turns all Pliny into Poetry.

And as the object of our love exceeds,
So strikes the Muse on high or lower strings;
Who lowly late did mask in Shepheards weeds,
In high Heroiques of Arms, and Honour sings.

Spencer

My Darling Bartas, who on Angels wings,
Beholds the six daies of the Worlds Creation,
Was so in love with heav'n and heav'nly things,
He wholly on them fixt his contemplation.

And when he on the seventh day comes to rest,
He them all orders to his Makers glory;
Doubtless he fram'd a new world in his brest,
Whereof he so divinely sings the story.

It was this heav'nly Love that did incite
The warlike Shepheard such sweet notes to sing,

David

His love unto Gods Statutes day and night,
Do strike so loud his Harp and Viols string.

And as Wind-instrument to him repay's,
That sounds it sweetest musick for his breath;
So sings this Psalmist Hymns, and heav'nly Lay's.
To him that gives him Spirit, till his death.

Oh heav'nly Musick, which the rage could quell
Of Cis his son, possest with evill Spirit,

Pure Hymns from God, sweet mercy to compel,
When foulest sins hell fire do commerit.

Sweet Shepheard when thou singest forth thy flocks,
The Angels all admire thy heav'nly Lay's,
Thy Musick moves stones, trees, and sensless stocks,
When thou divin'st of Christs most happy day's.

Yet those hands that so gently touch a string,
Can Lions, Bears, and Wolves in pieces tear,
And quell the proud Philistine with a sling,
From whom the Host of Israel runs for fear.

Love at his birth him dandled in her Lap,
Whil'st all the Graces Lullaby's do sing:
She fed him with Ambrosia for pap,
And rais'd him from a Shepheard to a King.

And thou my son, although thy breath be faint,
I cannot but commend thy good desire,
With their divine Essay's thy Muse acquaint,
Which may be fewel to thy heav'nly fire.

Yet though thou strain invention, art, and wits,
And fill thy verses with their wisest Says,
They shall not live, except some holy fits,
Thy soul above the heav'ns bright Tapers raise.

Thy Soul, whose being is Celestial fire,
Must like the Saints be rapt up in a trance,
And extased with holiest desire,
If thou thy Verse wouldst up to heav'n advance.

For as none but the Spirit of a man,
The secrets of that Spirit can disclose;
So none attain sublimest numbers can,
Except a holy Jury them compose.

And as no Actor well can play the King,
That is not one in his imagination:
So none can Vertues pure Jdeas sing,
That suits his mind not to his meditation.

Poets are like to Organs sounding shrill
With fingers touch, so long as they be full:
But as on empty ones; in vain's our skill,
Ev'n so are Verses, without Fury, dull.

And as none on the Harpe sweet tunes can sound,
Till hee by Art hath set in Tune each string;
So none high-rapted numbers can compound,
Till's soule be tun'd by spheare-like ravishing.

Sith then to Numbers life from Heav'n is sent,
Oh rarest Spirit! how dare you abuse
Them to dishonour him, who hath them lent
To's Glory, and your Chast delight to use?

Shall your divinest spirit stoupe so low,
To make your-selves base slaves to Lust and Sin;
And let your pure Pyrenean Fountains flow
In stinking Chanells all defil'd within.

Still will yon fawne on Fools, and Greatnesse flatter?
And fill the world with wanton idle groanes?
Still shall your Muse like Pyes this one song chatter
Of Lust, which brings corruption to the bones?

Ist not enough you burne in lustfull flame,
Except you eke corrupt youth prone to vice;
And strumpet-like hang out your signes of shame,
The Passengers to folly to intice?

For numbers, notes, and tunes such power have,
They soonest on the noblest Spirit seaze;
Whereon they doe their forms and sounds engrave,
As Seales on wax imprinted are with ease.

And that's the Reason, grave and wiser Sages
Have banish't from their coasts lascivious rymes,
When Poets chast and vertuous in all ages,
Have beene as Priests and Prophets in their times.

Would you the Genius of your Fury raise,
And change your fleshly to spirituall Flame,

Such matter would immortalize your praise,
And leave behinde you a most honour'd name.

Your Verse would be admir'd, you honoured
As Secretaries to the King of Kings,
For first the Prophets words thus numbered,
To handle mysteries and holy things.

Thus David all his Psalmes by measure sings,
Moses the freedom from Egyptian thrall,
And Miriam upon a Timbrel rings
Gods Praises; Judith the Assyrians fall.

They sang for Joy, but Job and Jeremy
Sing, when they with afflictions most are prest;
A Nunc Dimittis was the Poesie
The Swan-like Simeon warbled in his brest:

Magnificat the blessed Virgin sings;
The Angels, Glory sing to God on high:
And Martyrs, bound to stakes with Iron strings
Sing Praises whilst in Flames their bodies fry.

So burns their zealous heate of Loves pure fire,
They feel no outward for the inward flame:
So long as they have Bowels to respire,
They never cease to praise Gods holy Name:

But he that seems an Angel of the light,
More easie children of the light t'abuse,
In Verse doth also his delusions write,
And for his Oracles did numbers chuse:

And for he knows that Loves pure heav'nly fire
Is that by which we Gods whole Law fulfil;
His Prophets all must chant of Lusts desire,
And make great Jove be rul'd by Cupids will.

Thus blood corrupt th'inchanter doth instil
With lustful Fire to scald youths hotter veins;
And poysons with this Copperis the quill
Of Heathen Poets, in their gentle strains.

Who to make more authentick Ribauldry,
Doe faign their Gods therein to take delight,
Wherethough they Natures secrets wittily
Oft vail! yet thus to Lust they youth invite.

I know in first pure streams of Poesie,
The Muses Bath was chaste as Phœbus shrine,
The Virgin Graces, Joves chaste progeny,
And Pallas chaste, and vertuous, as divine.

Venus was then with Almas title graced,
And lov'd her Spouse plain Vulcan, Mars scarce knew,
Whom though she oft in nuptial bed imbraced,
'Twas not for wanton pleasure, but for due.

This Poetry, my Sons, reviv'd again,
To mortals would restore the golden times,
And for your Brows immortal Lawrels gain,
And to their ancient honour raise your Rimes.

But Satan since another pattern set,
Which he would have all his to imitate;
And like a Fowler draweth to his Net
Poor Birds with merry notes and pleasing Bait.

But thou that seek'st Gods Glory, not thine own,
And striv'st to quench, not quicken lustful Flames;
Chuse these divine ensamples I have shown,
And guild not with fair words the foulest shame.

When thou do'st feel Loves fury in thy brest,
What better Theame or matter canst thou take,
Then sing in Love, who Heav'n and Earth possest,
Yet here himself for Love a Slave did make.

The Love between the Bridegroom and his Dear,
Were matter to immortalize a Song:
No Man or Angel ever yet did hear
Diviner Musick from a mortal tonge.

This is a deep, broad, boundless Ocean;
A high Parnassus of sweet Meditation;

No holy Fury dive the bottom can,
Nor reach the height thereof by contemplation.

Soul-rapting tunes: when Turtles voice doth sound
The Songs of Sion, in a Holy Land.
Sweet accents, making Hills and Mountains bound,
And Cedars of the Forrest trembling stand.

This better will thy heart; enrich thy minde;
Here profit thou shalt reap with sweet delight.
Here thou refreshing Nectar-streams shalt finde,
To cool thy thirst, and clear thy dimmer sight.

For thus thou safely mayst enjoy delight,
The pleasure may enjoy for evermore;
Vain worldly Pleasures leave men ere their night,
But when the judgement comes, they run before.

These heav'nly precepts sweetned by her voice,
So ravished my Soul with delectation:
My Muse at quiet since doth sole rejoyce,
And take delight in heav'nly contemplation.

And though I never hope to touch with hand,
Much less my head with Lawrel Bough adorn,
May I yet mine own Passions thus command
My Cost and Tilt's short of my Crop of Corn.

FINIS.

361

Five Moral Meditations: OF 1. Concord and Peace, 2. Chastity, 3. Constancy, 4. Courtesy, 5. Gravity.

Meditation I. Of Peace and Concord.

1

When first Worlds great Creator fashioned
This little Mansion for our Souls of Clay:
Man in his Image he so ordered,
He had both Will and Power to obay:
Thus this sweet concord might have lasted ay,
If to his Power, had been joyn'd his Will,
Which failing in Obedience to stay,
He brake the Peace, whereby he all did fill
With Fury, Wars and Strifes, which do continu still.

2

Thus by mans wilfull fault, Hostility
Between him and his Maker first began,
Such breach hath Sin made with the Deity,
As reconcile, not all the creatures can:
Besides, they all are Foes become to man,
For that he 'gainst their Maker did rebell:
Poor Adam, guilty, naked, wo and wan,
The Noise of God to covert doth compell:
A guilty Conscience is more terrible than Hell.

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3

Adam ev'n then did feel a double pain,
One pain of Loss, another pain of Sense
And now against him Battails all maintain,
Heav'n, Hell, World, Creatures, Wife and Conscience,
Are out with him for Disobedience:
Till God, who first elected Man in Love,
For mercies sake, now by Obedience,
From him doth pain of Loss, and Sense remove,
And brings to endless peace, and rest, in heav'n above,

4

Of wondrous valu is this Pearl of Peace,
Which to redeem the Lord of Life was sold,
Most sweet peace-offring; when for our release
Christs precious bloud was as a ransom told.
Not that we heer should peace and quarter hold
With Hell, World, Lust, tru Peace's mortall foes:
Such Peace doth us in dang'rous wars infold:
Except we these most valiantly oppose,
For seeming Peace on earth, we doe the heav'nly lose.

5

Therefore the great Peace-maker did not come
To send us Peace on earth, but Swords and Strife;
Debate betwixt the Father and the Sonn,
Mother and Daughter, Husband and the Wife:
Perpetuall warfare is a Christians life,
With Arms and Weapons, he must fortifie
Against his foes, which will assail him rise:
Right end of Warrs and all hostility,
Is gain of happy Peace, and sweet tranquillity.

6

Thou, that before, through wars and dread affray,
Hast for us enter'd on tru Peace and Rest,
By thine own bloody wounds us op'ning way,
And pains, wherewith thy foes did thee infest;
Inspire sweet heav'nly peace into my brest,
That thence, as from a Lymbick may distill
Sweet drops of peace, on hearts that are opprest,
And with tru love of heav'nly peace so fill,
As feeling her sweet Good, they never faint for ill.

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7

Peace may be call'd the minde's serenity,
The concord of th'affections and the will
The Band of love, the heart's simplicity,
The Soul's chiefe good, the conscience free from ill;
Thus is shee simply: but if so you will
Discern her nature plainer; we divide
Her by the friends, to whom she bears good will,
Thus we in Peace with God doe first abide,
Next, with our selves, and last, with all the world beside.

8

And yet this peace with God, our selves, and men,
Is but one, and the same tru heav'nly peace;
That happy peace we have with God, is when
We freed by Faith, are justifide of Grace:
Tru inward peace then in our hearts hath place
When as our consciences excuse within:
Then peace with men we rightly doe embrace,
When to have peace with all men we begin:
Thus have we peace with Iews, and Turks, but hate their sin.

9

Eternall, inward, and externall peace,
Eternall Peace is that with God alone,
From which our inward Life hath an increase:
The third's the peace we have with ev'ry one;
No farther yet than it concerns our own:
For when we wrong'd or injuri'd behold
Those, that with us in godly League are grown.
We break our League, if peace with them we hold,
For by such worldly peace our love to God grows cold.

10

God is the Author, Christ the King of Peace,
The Seeds of peace are by the Spirit sown,
Which, water'd by his Servants heer, increase
Till they into abundant fruits are grown.
How beautifull the feet of them doe shown
That Peace's joyfull tidings to us bring!
This Pearl of Peace, where ever it is known,
Doth pass all understanding; Christ our King
Did honour Peace on earth with his sweet publishing.

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11

Health, Quiet, Happinesse, Prosperity,
All Concord, Liberty, and good Success,
Peace to us brings, with minds tranquillity;
And frees our Soules from dismall heaviness:
It is the door to inward happiness,
Tru inward Peace our hearts doth mollify,
And make like Wax, that Joy on them may press
The privy Seal; whereby, assuredly,
We sealed are to live with God eternally.

12

The Gentiles that far off, and strangers were,
Peace by Christs precious blood now maketh nie
For he's our peace, whereby all one we are:
For so all fulnesse of Divinity
Inhabited in's Body really;
That on the Crosse by his most precious blood,
He all in Heav'n and Earth did pacifie:
Abysse profound, not to be understood,
But where sweet inward Peace of Conscience makes it good

13

For in the Heart and Conscience is the seat
Of all the Peace, that mortals can befall:
Alas! what bootes it, though our peace seem great
Abroad, if that within we nourish shall
Hate, Diffidence, Contencions, Envy, Gall,
Without this inward peace and holiness,
We may not hope to see the Lord at all,
Peace-makers only shall have happiness,
Tru peace on Earth the earnest is of heav'nly Bless.

14

Sweet voyce of peace, than which we nothing hear
In heav'n or earth more glad and acceptable,
What more delightfull can to us appear?
What here than to possess more profitable?
As sp'rit of man to quicken is not able
The members, without peace and unity;
So never stand the Churches members stable,
Unless sweet inward peace them vivify,
And cause them all to live in peace and amity.

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15

Inseparable friends are Righteousness,
And Peace; they one another meet and kiss:
Except thou Iustice love, thou dost profess
In vain thy love to peace: Him that doth miss
Tru love to Iustice, peace will never bliss:
What more than Peace do all mankinde admire?
But Righteousness to them a stranger is:
Sweet Fruits of Peace all earnestly require,
But to the works of Iustice no man hath desire.

16

With peace are always Mercy, Grace, and Love,
Faith, Meekness, Humbleness, Ioy, Holiness,
Except these Graces her companions prove,
She's but a seeming quiet Laziness,
Ev'n stupifide with worldly happiness:
Like dreams and slumbers, in a morning fayr,
Which feed our fantasies with seeming bless,
But when we wake, lo, nothing but the Ayr,
Our golden hopes are flown, we left in more Despayr.

17

This is a seeming peace: there is a feign'd,
Which Wolves do in Sheeps clothing oft propound:
Ah! many Souls by such false peace are train'd,
To build their peace upon uncertain ground.
Such semblance make, as if there did abound
With them, joy, peace, truth, and sincerity;
But seek, and nothing less with them is found,
Vain outward glory, wealth, prosperity,
Is all their aym and end, not mindes Tranquility.

18

Curst be their Union, cursed is their peace:
For by their concord, plots, and unity,
Tru Iustice hindred is, in her increase,
For thus they foster all iniquity.
These make a shew of peace, but come to try
Them by their actions, they are instruments
Of Wars, Rebellion, Treasons, Cruelties;
Like Simeon, Levi, cov'ring their intents,
With making Proselites, and sewing Churches Rents.

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19

Foure mortall enemies there are to peace,
Base avarice, pale envie, wrath, and pride:
If from us we for ever banish these,
We may in happy peace for ay abide:
These two words, Mine and Thine do more divide
The minds of brethren, neighbors, priests, and flock,
Than all that you can reckon me beside:
These two the bands of Amity unlock,
And all the world together in a fury shock

20

Ev'n as mans body, whose just temp'rature
Consists of humid, frigid, hot and dry,
So long as they in Concord do indure,
Doth thrive and grow: but if ambitiously
They strive amongst themselves for soveraignty,
Their civill breach doth cause Deaths execucion.
So tis in City, Church, or Family,
Sweet Peace and Concord breed sound constitution:
But Envy, Discord, Pride, a-fearfull dissolucion.

21

And as in Muzick divers diffring Sounds,
By Concord make one pleasant Harmonie,
But he that strains above the rest, confounds
His own, and all the others melody:
So it befalleth each Society,
So long as they in Concord do remain,
They live in plenty, ease, prosperity:
But if they jarr for Envy, Pride, or Gain,
They from their quiet state do tumble down amain.

22

As many weak sticks, in one faggot bound.
No strength of man e're able is to break,
Which if they be alone and single found,
Would seem but easie to a man that's weak;
The same we may of Peace and Concord speak,
Whilst they tru Subiects hearts in one do bind,
No forrain Power on them their spite can wreak,
But if with jarres it them dis-joyn'd doth find,
It breaks their ranks, them chafing like a fearfull Hind,

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23

Concord and Peace be like a brazen wall,
No Fort's so strong as vertuous minds combin'd;
But as a straight and crooked piece, by all
The workmans skill, cannot in one be joyn'd,
So fares it with a good and wicked mind;
In wicked nature fraught with guile and spight,
Tru Peace and Concord thou shalt never find:
For as good minds great pleasure take in right
So base malicious hearts, in doing wrong, delight.

24

The hungry Fox, pursuing hard his prey,
By chance upon a sleeping Snake doth tread;
For which, she wroth, deferres not long his pay,
But with sting taught him to take better heed:
Thus dang'rously both wounded are indeed,
And both to wounds do Physicks help apply,
Which inwardly do rankle more than bleed,
Yet both by Leeches skill and Surgery:
For bodies griefe, not minds, do find a remedy,

25

Many years after, this malicious Snake,
Who still revenge doth harbour in her brest,
Meeting the Fox, him fairly thus bespake:
Ah! how great sorrow doth my heart molest
That we should one another thus infest:
For since the time that first began our broyl,
No greater care within mine heart doth rest,
But how our loves again to reconcile,
(Thus would malicious Snake the crafty Fox beguile,

26

Now if you please, let us all injuries
Forget, and as we ought, tru Peace embrace:
For Peace and Concord all good things supplies
To mortals, of what-ever rank or place:
What thing more pleasing, sweet and good than Grace?
She all conserves, keeps all things safe and sound,
Makes great increase of Fruit in little space,
In pleasure, wealth and ease she doth abound,
Yea all the good that one can wish, in her is found.

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27

She is the cherisher and nurse of Life,
She breeds, feeds, nourisheth, gives education,
When all confounded are by warres and strife,
Which breeds Corruption: Peace brings Generation.
Nothing on earth is of like estimacion.
Thus having said, she offers him to kiss,
And fayr embrace, according to her fashion,
But Renold trusts her ne'r the more for this,
Who most malicious, cruell, implacable is:

28

But thus replies, All's tru that thou hast said:
But as tru peace of all things is the best,
So sure of nothing more am I afraid
Than feigned peace: a poyson neatly drest,
Which thou concealst now boyling in thy brest;
And, with a seeming kindness, cruly
Wouldst spill my Life, when as I fear'd it least:
No open force, spite, or hostility
So dang'rous is, as feigned peace and amity.

29

This publique, private, health, wealth, dignity,
All overthrowes, when most we seem secure:
No man will trust an open enemy;
And therefore 'gainst his malice stands more sure;
When he by fraud can him no harm procure:
But such fair painting words, and honest shows,
Insnare the simple, inexpert, and pure,
And into misery and errour throws,
Then he too late plain-dealing from dissembling knows.

30

But now to thee, that peace dost so commend:
I answer, That for reconciliacion,
And thee imbracing as a faithfull friend,
I never had so fond determinacion:
God shield me from thy sly malicious nation,
Thy guilefull heart's as hollow as the sand;
Thou doubt'st of Truth, I of Equivocacion:
Stand off: The Morall you may understand,
You have this Tale from me, but at the second hand.

369

31

Thus did the Snake our mother Eve beguile
By bayts of honor, kindness, and ambicion:
But from her stole this Pearl of Peace the while,
And plung'd her, and her Seed in all perdicion:
E're since by feign'd shews, and false apparition,
This subtil Serpents viperous progeny,
Imbrace us, Joab-like, with all submission,
But to the heart-blood stab, us privily.
Ile never trust a base malicious Enemy.

32

Of a fat jovial Orator I read
A pleasant story; who when he ascends
Into a narrow Desk for Peace to plead,
The People all forth shouts and laughters sends:
Though's corps were gross, his wit soon apprehends
Th'occasion, and he thus them telleth plain,
My wife at home in bigness me transcends,
Yet us at peace, one bed can well contain,
At ods, we in this City wals cannot remain,

33

But well my Muse of her digression wites
From Peace to Concord, which the Schools define,
An union of divers Appetites
Of divers men, who in affection joyn,
To Peace, this Definicion they assign,
To be a concord in the Appetite,
Which doth th'affections but of one combine,
In one: I Peace and Concord here unite,
And of them, as but one tru perfect peace do write.

34

All cruel wars and battels David fought,
Was but to stablish peace to Solomon;
That type of happy peace who now (no doubt)
Rests in that Peace, which he on earth begun:
O blessed, joyfull, happy Union,
The Song of peace thou singest of the Bride,
And that great King of peace, her lovely One;
When sitting at the Banquet by his side,
Her with tru peace as with a Banner he doth hide.

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35

His sweetest Gardens are our beds of Rest,
The fruits there growing, sweetest fruits of Peace,
The tunes which Birds there warble in their brest,
Be songs of Peace: there Spring doth never cease,
But Zephyrus with deues blows full encrease.
Sweet Peace! which makes the Turtles voyce resound
Such Muzik, as the heaviest heart can ease,
For she her Notes doth to the heart propound,
But none conceive the sweetness, til they feel the sound,

36

If I through Scriptures gardens should you lead,
And shew you all that glorious Nurcery
Of fruits and flowers there, of Peace that breed,
I should you tyre with sweet Variety.
It was the last bequest and Legacy,
Our King of Peace did his Apostles leave;
Who made our Peace when he on Cross did die,
For Peace, he bars and gates of Hell doth cleave,
And will his in du time to endless peace receive.

37

See his Apostels, Martyrs, Fathers all,
How meek and lowly they on peace attend,
Refusing neither Cross, nor cup of Gall,
So as they might attain unto their end;
Sweet peace on earth they labour to defend,
When they have made their peace in heav'n above:
Who feeles this inward Peace, feares not to spend
Wealth, Strength, and Life, for to maintain the love
Of those, which with them members of one Body prove.

38

But what need I thee furnish from without,
If in thine heart this inward peace thou find;
This peace of Conscience will give (no doubt)
More Rest and comfort to thy Soul and Mind,
Than all wealth, pleasure, glory here assign'd
Unto the wicked, for their worldly rest.
Sweet peace of Conscience! who art not confin'd
To any pleasure here on earth possest,
Eternall, heav'nly peace possesseth all thy brest.

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39

Oh! had my Muse some lofty rapted strain,
The glory of this heav'nly peace to sing,
Which doth the heav'n, earth, sea, ayer, all maintain,
By gentle government and ordering,
Or were she able, on a high-strain'd string,
To sing the Honour of my Soveraign,
That grand Peace-maker, Britains peacefull King,
Who through the Christian world doth Peace maintain:
God grant, for peace on earth, thou heav'nly peace mayst gain

40

But ah! how can my soul opprest with Care,
And worldly tumults, of such Glory sing,
Since quiet peace her selfe removeth farr
From Discord, Strife, Contencions, Quarrelling;
Oh let me under shadow of thy wing,
In happy rest and Peace for ay abide:
So shall I never feare the malicing
Of Envy, Satan, Covetize, or Pride:
Tru inward peace was never vanquished, though tride.

41

Ah! thus I wish for Peace, but worldly Care
And troubles more and more my mind oppress;
Afflictions heer and Crosses should prepare,
And fit a man for peace and happiness,
But oft they fill us more with worldliness,
Yet such the nature is of inward peace,
She fils the heart of all that her possess,
And ever as her vigour doth increase,
Our worldly thoughts and cares do more & more decease.

42

O King of peace! grant me this inward peace,
Tis that for which the Spirit always prays,
That peace which brings all Graces sweet increase,
And now thou art to heav'n gone, with us stays.
This Peace, Hell, Death, nor Tyrants rage dismays,
Tis not such peace as world to us doth give,
In Comforts she transcends Sunns gentlest rays,
By her when we in Life of Grace have thrive,
With her we ever shall in life of Glory live.

372

43

This is the peace which sets our hearts as sure
As Sions Mount, which no force can remove,
This peace it is which ever shall endure,
If rooted in our hearts by Faith and Love:
This Peace which first descends from Heav'n above,
And doth our troubled Consciences still,
Which makes the Members like the Head to prove,
This is the Peace of God, the which doth fill
Both Heav'n & Earth with Peace, & all men with good-will.

44

Now never let my Soul enjoy true Peace,
If now she doth not more my heart delight,
Than all the pleasure, glory, wealth, and ease,
Which here mens mindes to vanity invite:
God of all Peace, which hast me giv'n a sight
Of this most rich invaluable Treasure,
Grant, I on peace may set my whole delight,
True peace like love, which hath no bounds nor measure,
In this I ly down safe, and take my rest and pleasure.

373

Meditation II. Of Chastity.

1

The heav'nly Steers-man, which was erst my Guide
Unto the Hav'n of Peace and happy Rest,
Where I could wish at Anchor ay to ride,
Free from worlds storms, which mortals here molest;
Doth now unto my whiter Muse suggest,
The praise of heav'nly Chastity to sing,
Most needfull Grace for those, in peace that rest:
For when she most tranquility doth bring,
Man most in danger is of Lusts enchanting sting.

2

For such is Hells malicious subtilty,
With all advantages still to assail
The part unarm'd of man's mortality,
That he with greater danger may prevail:
And when we all his Instruments do quail,
Of Anger, Envy, Covetize, and Pride:
In humble quiet peace, he will not fail,
By slight, within our wils with brands to slide,
Wherewith he fiers the Gates, and all the Town beside.

3

Thus when as Ioab and the Host were prest
To ly in Tents, and Fields a warfaring,
And Ishai's son in peace at home doth rest,
Divinest Hymns and Lays on Harp to sing;
Malicious Basilisk with lustfull sting
Enflames his eys, which set his heart on fire,
And from his heav'nly Peace to War doth bring,
Such lustfull Wars, such raging hot desire,
As breed him dismal broils and Gods revenging ire.

374

4

For mans whole life is a continual war,
With Satan, World, his flesh, sin, and lust:
Satan the Captain, these his Souldiers are,
Against these always stand in arms we must:
But most of all, when we in peace do trust,
We want Dame Chastity's commanding Power,
Sweet holy Lady, faithfull, pure and just,
In peace and rest our safe defence and tower,
Dames Laps enriching more than Danaes golden shower.

5

Thou; that from slime of earth man first did'st raise,
To bear thine own express similitude,
That he in purity might spend his days,
And all corruption, sin and lust exclude;
Who hast his heart with Grace divine indude,
To be thy Temple, and thy Spirits Cell,
From me all thoughts, words, acts unchast seclude,
Whilst I the honor of this Virtu tell,
For in a heart unpure, chaste Spirit will not dwell.

6

I take her for that Virtu of the minde,
Which doth the furiousness of Lust retain
In Reasons bounds; and our affections binde
In Royal Links of Virtu's golden Chain:
As Abstinence doth appetite restrain
From food immoderate: so from desire
Unlawfull, she doth minde and flesh contain,
And bounds in limits Generations fire,
As Meekness bounds the rage of Zeals revenging ire.

7

For ev'n as Appetite, without restraint
Of Abstinence, delights in Gluttony,
And valiant Zeal is, without Meekness, taint
With cruel Rage, and Spites malignity:
Ev'n so without this virtu Chastity,
The noblest vigor of sweet generation,
Abounds in Lust, and foul Adultery,
And spends the vitals without moderation,
But Chastity bounds all to lawfull propagation.

375

8

In twofold currents runs her purer source,
Bodies and mindes; The minde remaineth chast,
Though one by violence the Body force:
Again, thy minde may be corrupt, unchast,
Though thou no act in flesh committed hast:
Thine eys, hands, ears, words, looks, least lustfull thought
She will contain, if in thine heart once plac't:
The unspotted Lamb, whose bloud thee dearly bought,
Unchastly never spake, lookt, did, once heard or thought.

9

She hath her first divine pure excellence
With her beginning, from our Souls creation:
That heav'nly, holy, purest influence
God breath'd into the Lump his hand did fashion,
And though at first by Natures depravation,
She as all other Virtues did us leave,
Yet we again by tru mortification
Of earthly Members, her again receive,
And seek as members chast, to chastest Head to cleave.

10

For as nought better can the minde contain,
Than reading, heav'nly thoughts, and meditation.
So nothing fleshly lusts doth more restrain,
Than Fasting, Prayer, and mortification:
Sweet Chastity's of heav'nly propagation,
And as none gain gift of Virginity,
But by the Spirits sanctification,
So none conserve their sacred Chastity,
But by that Spirits working, Grace and Sanctity.

11

Wherefore as Wantonness, Adultery,
Amongst the wicked works of flesh are nam'd,
So Meekness, Continence, and Chastity,
Are call'd the Spirits fruits, by none defam'd:
Talk scurrilous to hear she is asham'd,
Her modest looks are free from wantonness,
Uncleanness, filthiness may not be nam'd
Within their mouths, that Chastity profess,
Tongue, eye and ear, th'affections of the heart express.

376

12

The Heathen did this Chastity of minde,
In all that came to worship God, require,
For they her seated in the Soul did finde,
From whence comes ev'ry good or bad desire:
And as Soules substance pure immortall fire,
Doth Bodies made of Elements transcend,
So doth the Chastity of minde aspire,
Our Soules to Angels purity doe tend,
When we in flesh with them in chastest thoughts contend.

13

The flesh's Chastity is to be free
From sinfull touch, or act; that of the mind
Is Faith unviolate; not to agree
To any lustfull thought: we seldom find
The body chast, where minde is ill inclin'd
In this shee doth Virginity transcend,
That shee is the preserver of mankind,
And from chast nuptiall bed doth Children send,
Without which all the world would perish soon, and end.

14

These therefore alwaies her Companions are
Shamfastnesse, Continence, and Modesty,
The Enimies that of her stand in fear,
Are Fornikacion, wanton Luxury;
For shee ay chastens their iniquity:
The Seminaries of Delight and Pleasure,
Carousing, Chambering, and Gluttony,
Which wordlings here account their greatest treasure,
Shee hates, and lives in all by Natures little measure.

15

Fulness of meat, Sleep, Play, Garrulity,
With ease of body, costly vain attire,
The fuell are of Lust, and Luxury,
Which here dry up our humid, and conspire
To burn our soules and bodies in hell fire:
Other sinns are without, but generacion;
To procreat by mutuall desire,
Except it be confin'd to moderacion,
A sin is 'gainst our Bodies, Health, and Soules Salvacion.

377

16

Lust may be likened to some River main
Bounded by purest Channels of her own,
Wherein so long as shee her streams contain,
Her waters pleasant, pure, and sweet are known;
But if her swelling waves so proud be grown
They pass their bounds and overflow the Plain,
Her flouds, late pure, now foul and muddy shown,
And boundlesse overflow the grass and grain,
So rageth Lawless Lust let loose from Vertues rain.

17

For wee are like unruly Horses all
Still neighing after neighbours wives: but she
Us, as with Bit and Bridle, doth recall
And makes our Lusts to Reasons rule agree:
Thus two as in one body joyned be,
And are for mutuall Bounds of sweet desire,
And bounded thus, the act is Chastitie:
Like to the usefull Element of Fier
VVhich bounded, all preserves; but loos'd, is all's destroyer.

18

This boundless Lust some liken to the Fire,
And Brimstone God did down on Sodom rain,
Virginity to mount, God doth require
Lot to escape unto, who doth obtain
Rather in little Zoar to remain:
So they that from Lusts Sodoms-scorching flame,
Cannot Virginities high Mount attain,
May stay in Zoar, which they wedlock name.
The City's safest, but the Mount of greater fame.

19

As glorious Sun when he doth first arise,
Is both of heav'n and earth the wonderment,
Ev'n so a woman, modest, chast, and wise,
Of House and Husband is the ornament:
An honest Wife's a gift from heaven sent,
As Light on golden Candlestick shines bright,
So Beuty in a woman continent,
A Lamp to House and Husband all the night,
All day like glorious Beames of Titans heav'nly Light.

378

20

And that is the noblest victory,
Which Souldiers with most danger do obtain,
So she, that keeps her honour'd Chastity,
Gainst most temptacions, doth most glory gain,
Tis harder base affections to restrain
In ease and rest, than moderate aright
A Kingdom, which by open force we gain,
So many are our Lusts that in us fight.
So strong is Satans force, so subtill is his slight.

21

No beauty, form, or golden Vestiment
Do so adorn the Body as the Mind,
Is graced by this Vertues Ornament:
Without sweet Light the Sun as soon we find,
As Shamefastness from Chastity dis-joyn'd:
Immodest looks are Darts against her thrown,
When man and womans light aspects are joyn'd,
The battel's fought, both sides are overthrown.
Ah cruell fight! where neither side defends her own.

22

As eys from wanton looks, ev'n so our ear
'Gainst all immodest Charms, we must inclose;
For Shamefastnesses vayl these off doe tear,
And our affections prone to Lust unlose:
The Flame and Fire do not sooner close,
Than Impudence and foul unchastity,
Then Beauty, like Gold-ring in swinish Nose,
Doth root in Durt of Impudicity,
No Body's chast where Mind's joyn in Adultery.

23

Who is not cloth'd in robe pure snow white
Of Chastitie, the Lamb will never know:
Then Dames, that in fayr ornaments delight,
Desire to be, as you desire to show:
All richest Pearles, Gold, jewels, heer below,
Are nothing to this Gem of Chastitie:
No fairer Flour doth in Loves garden grow,
Than Blush of Shamefastness and modesty,
No Iewel like Belt of Truth and Sanctity.

379

24

Nor doe I only heer of you require
A Continence, for fear of Law or Fame,
But such a Chastitie I doe desire,
That neither may your Mind nor Conscience blame:
Oh let it be unto your Soules a shame,
A Bird should you in Chastity transcend,
The Turtle never changeth mate or name,
For this the Story Iudith doth commend,
But this is no command, but counsell for a friend.

25

Take heer for pattern Rachels chastest sonne,
Who ev'n a princess lustfull soft embrace.
For vertues Love, not fear of shame, did shun:
I heer might grant Lucretia a place,
But that selfe-murther doth her foule disgrace:
Penelope's a Map of Chast desire,
Who farr away all Jdleness doth chase,
Nor takes least heat from Suiters lustfull fire,
But twice ten years expects her dearest Lords retire.

26

Susan's so chast, her Rumour dares not blame,
To this high pitch of honour they doe rise,
That shun all idleness and wanton game,
And more than gold their names and honour prize,
Sobriety them ay accompani'es,
Both in their speaking, eating, and attire,
Their modest gate, sweet carriage, shamfast eys
Doe prove their Beds be Nests of chast desire,
To quench more than enflame the brands of lustfull fire.

27

Ev'n fruitfull Uenus, tru to husbands side,
May win from heav'ns high

Juno

Queen the golden Ball:
And virgin Pallas may be well denide
The honour, which chast Matrons doth befall.
Glory of either Sex! Oh how then shall
This hand unchast of that pure chastness write,
By which Christs-Bride surmounts the daughters all,
And doth the Queens and Concubines delight,
Binding ev'n mighty Kings with her most glorious sight.

380

28

Her Turtle voyce, Doves eyes, as Lilly white
Excels the Thorn's, so She all VVomankind:
Yet loves but one, whom shee in bed by night
Doth seek for long, at last alone doth find:
He her alone in arms embraceth kind,
And shee alone delights in his imbrace:
Chast Bridegrome, chastest Bride together joynd,
Of Saints beget a holy heav'nly race:
With this high Mystery, Christ doth chast Wedlock grace:

29

And brandeth with spirituall Fornication,
Those, who on earth their chastest Head forsake,
And stoops to Idols and abominacion,
Here choyce of Lovers to themselves to take:
The Saints and Angels they for Bridegrome take,
When they before their Images do fall:
Thus she the Scarlet-whore her selfe doth make,
And they her bastards which she beareth all:
Such bastards, with tru-heyrs, ne'r inherit shall,

30

As chast, so we a jealous Bridegrome have,
And as his Love, like Death, is sure and strong,
So's Ielousie as cruell is as grave:
Who such a loving Husband dares to wrong,
His Jealous Fury may expect ere long
But now I stray from sweetest Meditacion,
I ought to end, as I began my Song:
One word more of a worthy of our Nacion,
A pattern worth thy learning, love, and imitacion.

31

Thomas Archbishop of York's famous See;
When Doctors counsell, and his friends him praid,
For Cure to use a female-remedy,
And for that turn, him brought a comely mayd:
Most piously to them replide, and sayd,
That to preserve his flesh, which was to die,
His Soules immortall Chastity betrayd
Should never be: Such heav'nly Chastity
Shews plain, his Soul doth live in heav'n eternally

381

34

But as the Lute, which yeelds a pleasant sound,
Doth others, but it selfe no whit delight;
So, if examples only I propound
To others, and not practise what I write,
I never may approach the chastest Light,
To which our chastest Head before is gon:
For no unchast one commeth in his sight,
Except with Magdalen they sigh and groan,
And cleanse with floods of teares their filthiness, each one.

35

Thus clensd our Soul is like Brides living Well,
Whose waters are most pleasant, pure and sweet:
Our bodies eys like fountains two, which quell
And quench all Lusts temptacions which they meet:
But now-adays we hold this Grace unmeet,
In noble valiant brest to intertain,
Men only think her sit for Dames to greet,
And to their basest Lusts let loose the Rain:
But sure no Vertu dwels where she doth not remain.

36

The Flesh against the Spirit coveteth,
But if the Spirit manfully hold out,
It all Lusts base temptacions vanquisheth;
Who have a purpose resolute and stout,
To temper their affections, may (no doubt)
Defend their honour against Concupiscence;
And though they oft opposd are by a rout
Of their lusts, hels, and worlds violence,
Their chast resolved mind maintains their innocence.

37

Then Fools are they, that when they have began
In spirit, in the flesh will make an end:
He that once tasts of Lust, more hardly can
Abstain, than he that never did intend:
Me, from her first Beginnings, Lord defend!
She's like the Serpent that did Eve assail;
She pleasant fruits and pleasures doth pretend,
Her mouth drops honey-sweet, but with her tail,
She stings ev'n all to hell, with whom she doth prevail.

382

38

But though I make a cov'nant with mine eys,
Like Iob, no lustfull object to behold,
Yet oft this Monster will mine heart surprize,
And unawares in sinfull Thought infold,
This Serpents cunning sleights can not be told:
The best way to avoyd them can be found,
Is her aloof to keep: if thou be bold
To chat with her, she unawares will wound.
I almost fear her filthiness now to propound.

39

Uncircumcised, rayling Philistin!
Who all Gods hoste defies in single fight,
I dare not suffer thee to come within,
Such is thy force, such is thy cunning slight:
Thou art a Gyant of exceeding might.
If you will hearken unto my perswasion,
Keep him aloof, and in the forehead smite.
Best way to shun Lusts furious invasion,
Is warily here to avoid the least occasion.

40

David escapes the Bears and Lyons paws,
And overthrows the Philistin in field,
And yet this subtill Serpent him so drawes,
His heart unto her Syrens-songs doth yeeld:
Then she him conquers without sword or shield,
And leads him by the eye-lids to her snare.
Heav'ns from such subtill vile allurements shield
All those, that have a Conscience and care,
Their hearts fit Temples for thy Spirit to prepare.

41

Purge us with Hyssop, and we shall be pure:
Wash us, we than the Snow shall be more white;
Our Soules and Bodies Temple shall be sure
A holy house, wherein thou mayst delight:
But I the vertue for the vice have quight,
I purpos'd Chastity here to commend,
But Lust so fiercely with my Muse doth fight
I scarce mine own am able to defend:
Therefore with Prayer I my Meditacion end.

376

42

O thou, that mad'st my Soul a little King,
And in this little World, my Body plac't;
It subject making to the ordering
Of Reason, wherewith thou this King hast grac't;
Set first of all the Soveraigns Kingdoms fast,
Whereby his Subjects he may rule aright,
That is, affections keep most pure and chast,
But most in spiritual chastity delight,
To which add Constancy, of which I next do write.

Meditation III. Of Constancy.

1

So oft as I the Splendor do behold
Of heav'nly Graces, linkt in a golden chain,
Which them so firmly doth together hold,
That all they but as one seem to remain;
My Soul is so delighted with their train,
That she desires to dwell with them for ay;
But oft employment, pleasures, cares, and gain,
Mine eys and heart so draw another way,
I fleshly motions more than spiritual obay.

2

And as these Graces joyn'd, my Soul delight,
So doth each singled out by Meditation,
Sing I of Love, I love with all my might:
If Humbleness, she works humiliation:
So Faith, Repentance, Hope, Justification,
By Righteousness imputed: Mercy kinde,
Joy, Pacience, Fortitude, chast Conversation,
Peace, Meekness, Prayer, Zeal, ev'n all I finde
Do always to my Song, sute both my heart and minde.

384

3

But such are my Corrupcions innate,
Hels malice, and the worlds enticements vain,
I can no longer hold that happy state,
Than I in Contemplacion remain:
This is the cause my Muse is now so fain
To sing of Constancie, that heav'nly Grace,
Which all the rest doth ay with us retain;
Most glorious Grace! the lustre of whose face,
Both heav'nly Love, and all her Peers for ever grace,

4

For, without Her, the rest are all but shows,
Like Corn by high-wayes side, flourish awhile,
And seems more glorious than that which grows
Upon best bottom'd, dunged, tilled Soyl:
But as that only doth our eyes beguile
With flourishes, in calm and gentle spring,
But Summers heat, and frosts, it's verdure spoil:
Ev'n so, these rootless Vertues flourishing,
Adverse or prosp'rous Fortune to confusion bring.

5

Thou, that art from Eternity the same,
Without least shadow of Variety:
Like to the Sun, hea'vns pure world-lighting flame,
Constant in heat, course, and serenitie:
Three, yet subsisting in one Deitie,
Who, though thou seemest to change with things below,
Art farre in truth from Mutability:
Oh make mine heart in vertu constant grow,
That thence, as from a Fountain, this Discourse may flow.

6

We Constancie a Perseverance call
In some good purpose: for in every thing
We undertake, right must be first of all
Resolv'd of, next, our firm persevering:
A vain, unsettled, idle wavering
VVithout just ground, by Proteus, Poets fain,
VVho on him selfe as many forms will bring,
As he hath idle nocions in his brain,
Of base desires and Lusts which in his heart remain

385

7

But in good purpose to stand fast and sound,
Not only man-like is, but most divine,
Like God, in whom no change was ever found:
For as the Sunne, this worlds pure crystall eyn,
In heav'n doth alwaies with like glory shine,
Though, by the varying Mediums here below,
It seem more glorious in the Summer time,
Than when Eolian blasts dark clouds do blow:
So Constance is the same, though alt'ring oft in show.

8

This Constance is with Pacience a twin,
Begot by Iupiter of Fortitude;
Mother and Babes as like, as neer of kin;
Who hath one, with all three must be indude:
These lift up to heroicall habitude,
And come from Iustice, and a prudent mind.
If Fury, Rage, Wrong, Rashness do intrude,
We them no vertues faire, but vices find,
VVith whom Manerva, nor the Graces ever joynd.

9

Pacience and Constancie in this agree,
Effeminate faint hearts ay to oppose,
And men relieve in all extremitie,
Undanted, resolute, who will not loose
That liberty, they have the Good to choose:
Thus seem they one: now mark their difference,
Pacience all wrongs with courage undergoes:
For without Sufferings no Pacience:
But Constance is in joy and pain a firm defence.

10

VVithout Compulsion, free for Vertues sake,
Pacience constraind, oft by necessity
Most cheerfull valiantly doth undertake
To bear, what cannot well avoyded be:
One good end Constancie propounds, which she
Only regards: but noble Pacience,
Before her will all evils conquerd see,
Which her oppress in flesh or conscience:
Both have brave resolucion, and sound confidence.

386

11

No fury of the headless Multitude,
No Tyrants rage a constant mind can shake;
Though all the world turn to a Chaos rude,
The ruines crush him may, but can not make
Him stagger, nor Iove's thunder make him quake.
The Sea may roare, the waves mount to the skies,
And threaten him to drown in deepest Lake:
But Fury, Rage, Waves, all he doth despise,
And when hopes outward faile, his inward highest rise.

12

He constant perseveres unto the end,
Like some good traveller, who gives not in,
Till he attain the place he doth intend:
And as the Souldier, that the town would win,
Fights stoutly, till he conquers all within:
Even so in Buildings, Arts, or Merchandize,
In any VVork or Science we begin,
It is the end where all our glory lyes;
He runs in vain, that faints before he wins the Prize.

13

Though all her meanes, and all her strength do fail,
Yet feares she not to hold out to the end,
Shee's still the same, and nothing can prevail,
To alter any Good she doth intend.
To whom the heav'ns tru constancie do send
VVithin their hearts to dwell, on all occasions
Effects most admirable thence transcend,
She fils the heart with such secure perswasions;
They it defend from all faint-heartted base invasions.

14

A constant man, the most disastrous fate,
VVith a most pleasing forehead entertains:
Integrity so sweetens his estate,
As in a pleasant Calm he ay remains:
VVith her he alwayes in his heart retains,
Hope, Prudence, Fortitude, Right, Temperance:
And when him Troubles, Losses, Griefe, or Paines,
Assail, so stoutly Pacience doth advance,
He liveth most secure, not subject unto Chance.

387

15

Brave noble Constance! who art never sound,
Except dame Prudence thee accompany,
Thou on her counsels and advice dost found
Thy setled resolucions all, whereby
Thou standst most firm for Truth and Honesty:
Nothing can thee, thus well resolv'd, withstand.
In vain and evill things no constancie,
But base perversness, we do understand;
Just, honest, profitable's all she takes in hand.

16

For perseverance in a thing that's ill,
Is to this Vertu no less enemy,
Than they that by affections guide their will
With vain inconstancy and levitie:
Who, of a wanton imbecillity,
Stagger and change at ev'ry idle mocion,
Wind-shaken Reeds, whose instability,
Are like the brain-sick, idle, vain devocion
Of Novellists, drunk with hot humours giddy pocion.

17

Prepost'rous fools! who when they should frequent
Assemblies, hide themselves at home alone;
From what they do approve, they soon dissent,
Hating what erst they lov'd, dispraise as soon
What erst they liked well: Lo, such a one,
Appeares like Cato's Ape, wondrous severe,
With rugged brow; but you may find him soon
Dissolv'd in Laughter, or ev'n dead with feare:
Such, any publike Office is unfit to beare.

18

No truth of Judgement or Sinceritie,
In such a vaine inconstant mind is found:
But Slouth, Fraud, Wantonness, Iniquity,
With all the basest Vices there abound:
This Levity in youth doth age confound
With doting madness; and a man declares
Wise only then in shew, not inward sound:
But then a brave and constant mind appeares,
When constant Resolucion honours silver haires.

388

19

VVell said th'old Cynick, when him friends advise
To leave his study, and to take his rest:
I am, saith he, now running for a prize,
And therefore in the end must run my best.
The shorter time of Life to us doth rest,
More constantly we to our aym must tend.
VVho runs, saith Paul, the race, is never blest
VVith due reward, that holds not to the end:
For Constance is the Grace doth all the rest commend.

20

And as the man, that hard things undertkaes,
Must alwaies have respect unto the end,
VVhich all precedent bitterness sweet makes,
Be it for pleasure, glory, gain, or friend;
So he that for Gods glory doth contend,
And makes it ay his constant end and aym,
As that's immortal, so it him doth send,
Tru immortality in heav'n to gain,
VVhich comforts him for all his Labour, Loss, and pain.

21

As Mountains huge stand fast on their foundacion,
So constant minds on resolucions sound,
As they unmov'd, so without alteracion
Are good Conclusions built on Uertues ground:
A constant man stands on a rock profound,
VVhich neither storms, wind, waves, nor force can move:
Crosses, afflictions, can no more confound
Him, than wind, waves, and storms, the rock remove,
VVhose strong foundacion stands on faith, hope, truth & love

22

Anselmus doth a constant man compare
Unto a six-square Dy, or hewed stone,
The six flat-sides, his six Condicions are,
Freedome, Prosperity, Subjection;
Adversity, Life-publique, and alone:
On which soever side he chance to fall,
He stands upright with resolucion,
No changes can his constant mind appall,
But as he standeth firm on one side, so on all.

389

23

As bodily eyes all need Light of Sun
Whereby they may attain unto their end,
So on all good and vertuous works begun,
This holy Vertu constance must attend
And as except the Sun his Light doth lend,
We open in the dark our eyes in vain,
So vainly wee good holy works intend,
Except we constant to the end remain,
Like Pilot drown'd in Hav'n, when he hath scapt the Main.

24

Is't not absur'd, that we should early rise,
Lose sleep, broil with Suns heat, & take great pain
Only to win a fading worthlesse prize,
And give in, when we sure be to obtain
A Crown, which shall for ever make us raign?
Except the Souldier constant be and bold,
His Captaines favour he shall never gain;
Unless our spirituall fight we constant hold,
Gods comfortable face we never shall behold.

25

She is the Nurse of Merit, freind of Peace,
Way to Reward, sister of Pacience,
Tru freindships Band, pure Sanctities increase:
Take away Constance, Bounties excellence
Doth fade, and Duty wants her recompence;
High Fortitude doth want her commendacion,
She is alone the noble Grace, from whence
All other Graces have their Consummacion:
To her is giv'n or rather she gives mans salvacion.

26

What more like unto God than Constancy?
Who ay like Sun in heav'n remains the same,
Though to descend to mans capacity,
He often seem to change his mind and name.
The Scriptures then mans changing closely blame,
When they affirm, God greives or doth repent:
Tis flesh that alters, God is still the same:
So clouds seem oft to change the Firmament,
Which till the Day of Doom stands firm and permanent.

390

27

When as she hath a constat of the right,
She therein persevers unto the end:
Therefore of constat she is Constance hight;
And well this nam, her nature doth commend.
Her understanding first doth apprehend
Things to be good, before she doth begin:
Then she most constantly doth ay intend,
When she consid'ratly hath entred in:
Thus all the Saints on earth, a room in heav'n must win.

28

And though all flesh, by our first Parents fall
Are so unconstant, vain, and wavering,
They have in words, thoughts, actions, and all,
Of Eves fond fickleness a relishing:
Lo Enoch yet constant persevering
To walk with God, till he him takes away:
And Noah, constant in the publishing
Of tru Repentance, ev'n untill the day,
Floods come and drown all Flesh without the Ark that stay,

29

Abram most constant in beleefe we find:
No feare nor terror Jacob could dismay:
Joseph had rather yron linkes should bind
His lims, than from chast Constancie to stray.
So long as hard'ned Memphians disobay,
Moses most constantly for plagues doth call:
Lo Iosuahs courage lengthens out the day,
Till he Gods enemies destroyeth all;
No force, nor fury can his constant mind appall.

30

I number may the Starres of heav'n as well,
As here the Mirrors all of Constance count,
VVho Champions brave against world, flesh, and hell,
In Fortitude and Patience surmount:
Many of them I formerly recount,
In Fortitudes and Patience Meditacion,
They all arise from one faire heav'nly fount,
That clensing Laver of Regeneracion,
Though glitring shows we find oft with the heathen nacion

391

31

Ile name one Carthage

Regulus

prisoner for all,
VVho, upon promise to return again,
VVas sent to Rome, the Senate there to call,
Them to preswade against their Cities gain:
But he most nobly will not yeeld to stain
His Countries glory, for his privat good,
But constantly perswades them to maintain
Their honour, though he seal'd it with his blood,
And constant still the same aganst all tortures stood.

32

His noble mind their cruelties derides,
His Executioners are wearied,
Yet constant he and cheerfull all abides,
Grief, gain, for Countries good, he reckoned.
Yet hath this Constancie been conquered
By thousand Martyrs, which most willingly
For Syons glory have been martyred;
Who when their flesh doth broil, and bowels fry,
Sing joyfull Halleluiahs to God on hse.

33

Yet are these, but as Candles to the Sunne.
Compared with the constant Lord of all:
Begin we with his apprehension,
When his Disciples all from him do fall,
Behold him in the high Priests Judgment-hall:
See Herods men of warre him foul deride:
Condemn'd by Pilate, scorn'd, abus'd of all:
The theefe that raileth, hanging by his side,
Yet he most valiant, constant, pacient, doth abide.

34

But now the Son ascended is above,
Th'Apostles will their Light no longer hide,
They constantly before the Rulers prove,
That they the Lord of Life had crucifide:
And when they are before those Rulers tride,
And charg'd to preach no more in Iesus name,
They most couragious, constantly replide,
Be judges, whether it were greater blame,
You now to disobay, or God, who us did farme.

392

35

Paul ready is not onely to be bound,
But at Ierusalem for Christ to die;
He pacient is in all afflictions found,
Constant in losses, joy, prosperity:
Read his imprisonments brave history
You there shall more divine Idea's finde
Then Homer, Virgil, Spencer, can supply,
Though they in loftiest strains the form have lin'd
Of a most brave, heroick, constant, noble minde.

36

These, as they saw their pattern set before,
Unto the Races end most constant run,
But yet their Fortitude's increased more,
By Confidence, that he which hath begun
So good a work, it will not leave undone
Let Divels try by crosses and tentacion,
Hold constant to the end, the Crown is won,
Though for a while we suffer tribulacion,
A noble, constant minde stands without peturbacion.

37

I doe confess tis dificult and rare,
To know ones-selfe; but to be still the same,
Is cheifest work of all the works that are:
He that so constantly his minde can frame,
Deserves the honour of a constant name:
He's near to glorious vertues consummacion;
His soul mindes only heav'n from whence it came,
Secure and free from worlds vain molestacion,
And waits heav'ns leisure only for his glad translacion.

38

Not that I constant Idleness commend,
Or a retired Life monasticall;
No, Constance alwaies Labour doth intend,
And is the same approv'd and seen of all:
Her words, looks, gesture, are heroicall;
eeS makes the Body strong, confirms the minde.
Ah! wo to them, that from her favour fall,
And leave the right, the crooked way to finde;
These greive the Angels, which to guard them are assign'd.

393

39

Grant in Prosperity a prudent heart,
And in Adversity a minde upright;
So shall no pleasures vain my Soul pervert,
Nor crosses or tentations me affright:
My self I with Gods blessings will delight,
So long as please his bounty them to lend.
If I must suffer here for doing right,
I to the Iust one will my cause commend,
Where I am sure to have just and equal end.

40

The end whereon all that is past depends,
If then we have a constant resolucion,
A holy Life shall bring us happy ends,
Then comes our Fate, to justest revolucion:
We then of Adams loss have restitucion
Ah! all our Labour hath but been in vain,
If Courage faint in poynt of Dissolucion:
This is the hour we happiness attain,
Or elce for ever in hels torments to remain.

41

Lord ever make me mindfull of this Hour,
That constant always I may stand prepar'd,
Grant me with boldness to declare thy pour,
And in the right of none to be afeard:
True happiness is Constancies reward,
A high reward, but he it sure shall gain,
That to the end holds out with du regard.
Things hardest, Perseverance will attain,
And Constancy will make them ay with us remain.

42

Then stand we firm, in what we have begun,
And labour constantly more to obtain,
Lo, thus we hea'vn upon the earth have won:
Thus we that tru Security attain,
Which ev'ry wise and good man seeks to gain.
No Greatness, King, or Kesar is so high,
As those that over their affections raign:
Here Peace of Conscience brings Security,
Saints wished true content, and Angels Dignity.

394

43

Most blessed Port, that Pilgrims can attain!
Till they arrive at heav'n of Happiness,
Pure Joy of heart, which only they do gain,
Where heav'ns sweet Comforter doth dwel in peace:
God of all Comfort, in my heart increase
This Constancie, that she may me defend
In private, publick, loss, gain, pain, and ease,
And grant, as I the Graces do commend,
I may in all continu constant to the end.

Authoris Uotum.

Might I a Life enjoy to my desire,
I would no wealth, or honour vain require,
Nor troups of Horsemen after me to ride,
Nor clouds of Servants trouping by my side:
In private fields, and Gardens I would walk;
Now with my Muse, now with my Friends to talk:
(By Muse I prayer mean, and Meditacion;
By Friends, a holy loving Conversacion)
At Peace with all, but Ill: My Conscience
Both good and quiet, free from foul offence:

So when the houer of my change shall come,
I with a willing heart will leave my room,
To whom it is ordain'd by Destiny:
Thus I desire to live, and thus to die.

395

Meditation IV. Of Courtesy or Humanity.

1

Thus have I brought the Muse from pleasing shade,
And gentle sweetest Heliconian Spring,
To Stoicks School, to teach her in the trade
Of Constancie, and firm persevering:
Some Critick will me blame for marshalling
Cato severe, with Virgins sweet delight,
But nothing more makes for their honouring,
Than with that noble Vertu to be dight,
Which makes them high accepted ev'n in Princes sight.

2

And sure, O Kings, your wisedomes cannot find
More prudent Senatours, your States to sway,
Than Muses friends, which have a constant mind,
And know as well to govern as obay:
Who by their Courtesie and Constance may
Order your Hals, and wield your State-affaires:
For noble Courtesie and Constance ay
Adorn Kings Judgement-Seats, and stately Chaires,
And strangers entertain, that to your Court repaires.

3

For in each flourishing and goodly State,
Upon the royall Person of the King,
The courteous Courtier hath a place to wait,
As well as Senate for wise-governing:
These both must joyn in prudent managing
Of subject Provinces, and to entreat
Of Leagues with Princes on them bordering;
But he for all employments is most meet,
Where Courtesie and Constance both together greet.

396

4

Wherefore in Court of Loves most royal Queen,
Where Graces all, in du administracion,
Are in most comely order placed seen
For Kingdoms Peace and Princes Delectacion:
Behold this one thing worth thy observacion,
Brave Constance ay with Couresie is joyn'd,
For all men do observe, with admiracion,
A courteous carriage, with a constant minde,
Adoring ev'n as Gods the valiant gentle kinde.

5

For sure except these both together meet,
Constance alone's so rigid and severe,
She for a Pedagogue is far more meet,
That Office in Loves gentle Court to bear:
And, if that single courtesie appear,
Without this resolute most constant Grace,
She is but apish complement, to blear,
Beholders eys with Conges and a face,
When nought that in her looks, within her heart hath place

6

David the heav'nly Muses darling dear,
An Emblem of Humanity I finde,
In Camp he is undaunted, without fear,
In Court of constant, noble, courteous minde,
One Ionathans tru love to him enclin'd,
The other smites ev'n stout Goliah down,
His Muse the evil Spirit of Saul doth binde,
And rais'd him from the fould to high renown,
And set upon his royal head the golden Crown.

7

Tru noble Courtesie, most hea'vnly Grace,
Most high to be esteem'd and reckoned
Of all; but most of those whom God doth place,
Above their brethren to be honored:
For they that here us govern in his stead,
Ought like their Lord, to gentleness incline,
Who, though his Throne shines round with lightning dread,
With courteous countenance on his doth shine,
Oh gentle King me grant this Grace aright to line.

397

8

Gentleness, Courtesie, Humanity,
Divers in name, in nature are the same
Proceeding from the mindes integerity,
And are as sparks of Loves celestial flame:
The outward shews which complements we name,
Are but as Symboles of her heart and minde,
If they be tru, she is a noble Dame,
If feign'd, she is the shame of woman-kinde,
And seeks to ly with all, where she may favour finde.

9

I know not whether I may better call
Her Sister, or the Childe of Gravity,
But sure I finde these Graces all in all,
Delighting in each others Company:
The glory of all fayr Society,
Most reverend and amiable Peers,
In whom all sweetness shines with Majesty,
Where not least Ostentacion vain appears,
Cheif ornaments of Youth, & grace of silver hairs.

10

Both do proceed from one Dame Sanctity
And both employed are in reformacion
Of manners; but in breif Humanity
A man, humane, like to his name doth fashion
And this to Poets fables gave occasion,
To tell how men were made of stocks and stones,
And Beasts turned men, by Orpheus his perswasion.
And for she thus brought men to live as one,
Amphions Harp is said Thebes wals to build alone.

11

Yea those, that in Humanity transcended,
And others brought unto civility,
Were deified when their lives were ended,
And ever honour'd of Posterity:
Ah! what more princely is than Courtesie,
Thus Kings to King of Heaven most near do come,
When savage men unto Society
They bring, which else like furious Beasts would run,
And ev'n more cruel to themselves than Beasts become.

398

12

Thus Courtesie with adamantine band
Men tyes in Friendship, free from Envy's rents,
For no offence can part their joyned hand,
Where gentleness interprets friends intents;
Where Kindness ever Courtesies prevents,
And gratefull, alwayes strives to overcome,
As Foes by Armes, Freinds by munificence;
The barbarous and insolentest groom
Doth gentle, kind, benign, by courtesie become.

13

Man is the weakest creature God hath made,
For where all else, by heav'nly Providence,
Have bodyes arm'd 'gainst Foes that them invade,
And rage of Times by Natures muniments,
Man only Vertu hath for his defence,
This gentle vertu, sweet Humanity,
With loving kind and tender heart, from whence
How Pitie, Mercy, Love, Benignity,
Whereby we mutuall helps to others heer supply.

14

For these Companions are to gentleness,
Which make her heer beloved unto all;
Sweet gracious lookes, and speeches gracefulness,
Are to this courteous Lady naturall,
To which she adding Maiesty withall,
And comely Guize, doth steal mens hearts away,
And free from stern morosity and gall
In sweet Tranquillity and Peace doth stay,
Immutable, without base perturbacion, ay.

15

Far from the base morose and cynnicall,
That to all others manners are averse,
Who are so crooked, cross, and criticall,
In their own disposicions so perverse,
No friend with them is able to converse,
Delighting to be conversant with none,
But sullen, truculent, so stern and fierce,
You easier may wring water from a stone
Than mirth and gentle words, or looks from such an one.

399

16

Neighbourhood, Countreys-Love, Affinity,
Kindred, and Friendship are cold barren names;
Such neither like nor love the Company
Of honest Equalls, nor of gentle Dames:
This Vice in ev'ry man ev'n Nature blames,
But most in Officers of Court or State,
For courteous Gravity her Courtier frames;
Sweet, gentle, facile, pleasing, delicate,
Fair Almas bounteous Peares in all to imitate,

17

As he is worthy death who here denyes
His brother Water from a living Spring,
Or him Suns comfortable Beames envyes,
Or from his Candles light, light borrowing,
Or to direct aright the wandering;
So he is most discourteous, inhumane,
Who when he profit may to others bring,
Without least Dammage to himselfe, or blame
Yet to his brother churlishly denyes the same.

18

Humanity's like fairest July-flower
With silken leaves, which bud doth yet inclose,
Which fair dispreading by sweet Natures power
As shee doth wax broader and sweeter, bloues;
No flower in Loves fayrest Garden growes,
That more delights the smell, affects the eye,
But as from root bright hen and sweetness flowes,
So from the heart springs fairest Courtesy,
Else as the Flower fades, so dies Humanity.

19

For as a gentle heart it selfe bewrayes,
By doing courteous deeds with free delight,
Ev'n so base dunghill mind it self displayes,
In malice, churlishness, revenge and spight:
Humanity is Freindships cheifest might,
Foes reconciler, Bounty's greatest Fame,
Than to accept more ready to requite,
Gifts are to her like Oyl pour'd on the flame,
Which more and more her heart with freindly love inflame.

400

20

As blowing on hot coals them more enflames,
But water on them pour'd extinguisheth;
So bitter words enrage, but soft reclaimes:
One ire appeaseth, th'other kindleth:
And as more safe on Sea he travelleth,
That passeth on with soft and gentle blast,
Than whom full Sayls like arrow carrieth:
So stands the milde, sweet gentle man more fast,
Than he whose furious mood bears all before in hast.

21

As luke-warm water cools an enflamacion,
So courteous Language, anger pacifies,
And as wilde horse is tam'd by milde tractacion,
So cruel foes are won by courtesies:
We easier our most savage enemies
Subdu by Gentleness, than cruelty,
Wilde Hawks the Faulkner surer to him ties,
By handling gently, and familiarly,
Than if be never suffer'd them from fist to fly,

22

The Bough by gentleness is easily bent,
Which handled boystrously would break in sunder,
Thus fiercest Bull is with the yoak content,
And Gentleness brings cruel Tigers under:
Philosophers affirm that dint of Thunder,
Doth never hurt where it doth yeelding finde,
It melts the blade, and yet behold and wonder!
The scabberd's not consum'd, it bones doth grinde,
And yet the yeelding flesh is neither scorch'd nor pin'd.

23

Wisely said he, that thought wise men below
Should not be mov'd with those which do offend,
But where they vices finde increase and grow,
Should strive and do their best them to amend;
Like good Physicians, who when they attend
Their Pacients, are not angry with their fit,
But to the Cure, best skill and cunning bend:
As all are Sons of Eve, we sin commit,
But he is most like to God, that here amendeth it.

401

24

Humanitie may have a threefold sense,
Mans Nature, Vertu, and his educacion,
In human Arts, and pure Intelligence;
From whence she seems to have denominaton:
And therefore Liberal Arts by ev'ry Nacion,
Are call'd the studies of humanity,
And breed in man a courteous conversacion,
With gentle manners and civility,
Which onely heav'ns bestow on Muses Nursery.

25

And hence it is, that rustick Boors and Clowns,
Who want the good of civil educacion,
So rude and rustick are in Countrey towns,
When those, that have with Muses conversacion,
Or near to Princes Courts their habitacion,
Become more civil, sociable, kinde;
Hence 'tis that ev'ry rude and savage nacion,
Where gentle Arts abide not, are inclin'd
To rustick force, and savage cruelty of minde.

26

No greater Grace the heav'ns to man afford,
Than gentle breeding up in heav'nly lore,
By thews and holy knowledg to accord
Their wrathfull furious Passions evermore:
Plato the Gods immortal doth adore,
That they him reasonable made, no Beast;
A Man, no Woman: But it glads him more,
That he knew human Arts, and heav'nly best,
By which he thought himself in life and death most blest.

27

The Emperour Trajan when his friends him blame
As careless of imperial Maiesty,
Because so milde sweet, gentle he became
And affable to all his company;
Said, he would so be in high Sov'reignty
To others: as if else he privat were,
He wish'd to finde the royal Dignity,
With whom all good men ought be free from fear,
But cruel vile, malicious, never should come there.

402

28

Philip, who had by Liberality
Obliged, as he thought, to him a Nacion,
Received nought but Scorn for Courtesie,
Wherfore his Courtiers, mov'd with indignacion,
Perswade their King unto revenge and Passion:
Soft, said the Prince, if these men do requite
Our benefits, in such a scornfull fashion,
They us for injuries will more despight:
Tru pattern of a prudent, pacient, gentle Knight

29

Is Jury barren then of gentle deed?
Because I only of the Nacions tell,
The lives of Abram, Isaac, Joseph read,
And see how they in Courtesie excell:
When as betwixt the Heardmen strife befell,
Abram leaves to his nephew Lot the Plain,
His Courtesie the Angels greets so well
Their errand gently they to him explain,
Yea gracious God to him familiar talk did dain.

30

Most gentle Iacob, courteous like thy Sire,
Though Laban churlishly thee handled;
Let all thy pacient gentleness admire,
When thou didst see thy Dina ravished,
And for her Rape a Nacion slaughtered:
Thy gentle Ioseph into Egypt sold,
Who when he sees his brethren humbeled,
Could not his heart and eyes from weeping hold,
The Dreames thus proving tru which he before had told

31

Though Shimei bark, David forbids to smite,
Oh let him curse, my son me seeks to kill:
The Lord with Blessings may his Curse requite,
If in his favour I continu still,
I shall return, else be it as he will.
Mephibosheth must have his fathers Land,
And at his Table eat of Bread his fill,
Chimham in old Barzellai's room shall stand,
And nothing be deny'd him at King Davids hand

403

32

But Kings and People, all learn gentlenesse
Of our most courteous gentle King of Kings,
Who when he walk't on earth in lowlinesse,
And was the Lord and Maker of all things,
Never us'd bitter words nor threatnings,
But was to meanest, courteous, gentle, mild;
The Lord rebuke thee, Michael only sings
When Satans malice would have him beguil'd
Of Moses body; but he never him revil'd.

33

As of the head, so of the members learn
Mildness, Humanity, and Gentleness:
Speeches morose, and countenances stern
Never agree with worth and nobleness,
Nor to the vessels of tru holiness:
And Dames that soft and tender are by kind,
Adorned with Natures goodliest gracefulnesse,
Be gentle, humble, soft and meek in mind,
So you with God and Man, shall grace and favour find.

34

No vertu so adorns a valiant man,
Nor vertuous Dame, whom valiant men do love,
As Courtesie, which best direct them can
To bear themselves in all as doth behove:
Whether them God hath plac't to rule above,
Or wait below, it them befits to know
Their Duties, that none justly may reprove
Their rudeness, in not giving what they ow:
Who gives each man his due, doth great discrecion show.

35

Nothing more wins mens hearts then gentle words,
Nor their affections then sweet looks delight,
If Men, like Beasts, should make the strongest Lords,
And be enrag'd one at anothers sight,
Society of men would perrish quite,
The rules of Policyes and States would fayl;
Mens lives should be in hazzard of each wight,
That them by force or cunning would assayl,
Yea savage Beasts against their weakness would prevayl.

404

36

Rude manners those that have them do infest,
And grievous are to all they deal withall,
But gentleness in Angels, Man, and Beast,
Is much commended and belov'd of all:
The Poets want the Gods in heav'n to call
Most gentle, bountifull, and amiable;
But Fiends and Furies, cruel, tetrical,
To first they Temples build, and prayers fable,
Counting th'other dreadfull and abominable.

37

If Socrates a froward wife would bear,
As men ride horses wilde; that they may know
To rule them better that well tamed were,
Much more should Christians sweetly bear the blow,
Of proud and cruel worldlings here below:
And not to grieve at their prosperitie,
Though here they seem in wealth and bliss to flow,
Alas such stand in places slippery,
And in their haughty pride shall perish suddenly.

38

Who that most wicked Sect do imitate,
That would all friendship and acquaintance shun,
That they might here enjoy more happy fate,
And partners of no others loss become:
One burthen is enough for any one,
Oh! why should others losses them molest:
By this is all Humanity undone,
And man made more ungentle than a beast,
The Heathen therefore did such beastliness detest.

39

The first and special Duty, which we ow,
Is Love to God, which we call Piety;
Next, is the Mercy we to men do show,
And this indeed is tru Humanity:
This is the sum of all Divinity;
And this to Piety doth Practice joyn:
All love the Lord in words, but do deny
Their hearts and hands to Mercy to incline,
God grant they both in us together may combine.

405

40

Chief Band amongst men is Humanity,
Which who would break, deserves eternal pain,
From one man all derive their pedigree,
And therefore Kinsmen all in him remain:
From one God, we our souls do all obtain,
And so we brethren are, and nearer joyn'd
In Soul than Body: And we hope in vain,
If all into one head be not conjoyn'd,
And feel not all one Spirit working in our minde,

41

Inhuman cruel Beasts! which take delight
Without just cause Gods image to destroy,
Torment, kill, torture, cruelly despight,
When God would have all live in amity
Oh measure others by thy misery!
No man without anothers ayd can live,
He that denies help in adversitie,
None at his need unto him shall give,
As none shall be forgiv'n, that doth not here forgive.

42

No man, that doth obey Dame Natures hest,
Can hurt a man, much less him spoil or kill:
Learn of the gentle, meek, and harmless beast,
How he Society doth covet still:
The Shepheards gentle Flocks the Plains do fill,
Wolves, Bears and Tygres love to Lord alone:
Where they their yong ones with the fat may fill,
And forrage all the Countrey for their own,
Lo Mercy there is strange, where Misery's unknown.

43

Such in their Complement are onely kinde;
And where they kindness may receive again,
Oh be mine heart to gentleness inclinde!
Not for base recompence, reward, or gain,
But for his sake, who for my sin was slain:
But over-courteously I do abuse
My Readers pacience, with ungentle strain,
Yet if he gentle be, he cannot chuse,
But my most willing minde, though not my Verse excuse.

406

Meditation V. Of Gravity.

1

My Muse now fares like some Geometrician,
That having veiu'd on Globe terrestriall
The Earth, and like a good Mathematician,
Cast up the Measure of her craggy Ball,
Now thinks that all doth in his Compass fall,
But sayling forth by Compass, Card, and Stern,
With his own eyes it to discover all,
He many Iles and Regions doth discern,
Which never by the Map he able was to learn.

2

So when I first in Vertues Maps had read,
Of all the Graces link'd in golden Chain,
I thought I had them all discovered,
And able was their Natures to explain,
But more that I do labour and take pain,
To tell their Numbers, Nature, Qualities,
More numberless I find their glorious train,
And more admire their Grace and Dignities,
And more of them I write, the more my Muse descryes.

3

But none more fair I can amongst them find,
Than next I write of comely Gravity
Which as I said, goes linked and combin'd
With gentle, noble, sweet Humanity,
Whom follow Constancy and Chastity
Attending alwayes on this stately Peer,
Who for her venerable Majesty,
Is to the Queen of Love her selfe most dear,
And alwayes tires her face, which court'sie washeth clear.

407

4

Now help O heav'nly Queen! and Graces fair,
Her to adorn that beutify's you all,
And lift my Muse to fly above the ayr,
Oh never let my fit and fury fall,
Whil'st I describe this Grace Majesticall,
Which with her comely presence doth adorn
The Temple, judgment-Seat, and Princes Hall,
With Academies, where the Muse was born,
And ay defends the ancient from the youngers scorn,

5

She is an inward splendour of the mind,
Which makes the whole man gracious, commendable,
The outward manners which in her we find,
Her lookes and gestures, fair and delectable,
Are but as Beames of that bright admirable
Transcendent Grace, which in her heart doth shine,
To make words, lookes, and actions venerable,
And Dignity and Comelinesse to joyn,
With manners Sanctity, which make a man Divine.

6

For sure all reverend shewes of Gravity
Are but externall good expos'd to sight,
Except they have fast rooting inwardly,
And from the heart receive their Splendour bright,
As Majesty is without Goodness light,
So's Gravity without true holiness,
Tis that which makes us grave, and to delight
In sober honesty, and comeliness,
And to be patterns of all Grace and godliness.

7

She is that holy Law and Rule of Life,
Of Constancy and gracious manners born,
Free from lascivious Love, or causless strife,
And ever doth most gloriously adorn
Him, before whom her glorious Ensign's born,
She is not lowring hard, to equals proud,
To betters base, nor doth inferiours scorn,
Aspiring, wanton, loose, exulting, lowd,
Her habit, look, attire, all modesty doth shroud,

408

8

Her Ornaments are not Wealth, Strength, or Power,
Sumptuous apparel, decking Limbs, or face,
Sweet Chastity of Manners is her Dower,
Her outward parts adorn'd with inward Grace:
These be the Ornaments, that most her grace,
Noe made by any skilfull hand, or Art;
Vertu the Queen of all things did enchace
These works of wondrous Glory in her heart,
Wherewith she now adorns and graceth every part.

9

By these she casting out all perturbacion,
Perpetual tranquility attains,
And shines in Grace, which at her first Creacion,
She from the Fountain of all Grace obtains,
And thus she tru immotral honour gains,
Not that which leans on popular vain blast;
But that whereby the Queen of Vertu raigns
And stands upon her vertuous thoughts so fast,
She from the pitch of honour cannot be displas't

10

Hence tis, that who can to this pitch attain,
Admits of nought unseemly to be done,
His minde no evil cogitacions stain,
His actions chast as minde from whence they come,
Many indifferent things are fit for some,
Which some more grave and noble ill beseem;
It doth no Iudg or Magistrate become
In servants habit publick to be seen
VVhat Countrey-Maid commends, may ill beseem a Queen.

11

Justly did Philip reprehend his Son,
When, to the Harp, he heard him sweetly sing,
This well, saith he, soft Ladies doth become,
But Drums and Trumpets best beseem a King;
It is for Clarks no commendable thing,
To Hunt, Hawk, and great Horse for service train,
VVhich highest Grace to Gentlemen doth bring,
Poets may witty pleasant fictions fain,
VVhich in a grave Divine woud be accounted vain.

409

12

Man in Gods Image to be like a Beast,
Neigh like a Horse, grunt, swill, like to a Swine,
Such things doth Gravity as base detest,
Equality and Comeliness do shine,
In her voice, speeches, countenance divine;
In going, sitting, gesture, and devotions;
She words perplext, contentions, doth decline,
Plain, constant, resolute, are all her motions,
Proceeding from her hearts, pure, wise, and heav'nly notions.

13

Her words fly not at random, all do flow
From Fountain of pure understanding heart:
Her gestures are not quick, nor yet too slow,
Sweetly severe, consid'rat in each part:
Her look's not cruel, nor compos'd by Art,
Grave and severe, yet gentle, liberal,
Sweet Mistris of the Graces! where thou art
They are most gracious and comely all,
Wherefore I them thy Scholars all aright may call.

14

Nay rather thy companions: Poets feign
Astrea call'd from Heav'n, with thee to dwell,
And to put all her Nymphs to thee, to train
Them up in Virtu as beseemeth well:
To men all gracefull manners thou dost tell.
Thou teachest Kings to rule their Subjects right,
Fathers their Dutyes to their Sons to spell,
Servants to Masters, Lady to her Knight,
No Policy or Force without thee rules aright.

15

Happy are they! thou teachest to eschew
All levity, vain fear, and ostentacion,
Morose, rough manners, taunts, reproach undu,
Which shews a minde subject to perturbacion,
Delighting in anothers molestacion:
These are like Scorpions, whose malignity,
To all, comes from their natures inclinacion,
And from their Malice comes Morosity,
Averse to all, but most to Truth and honesty.

410

16

As Urchins which hath pricks upon his skin,
'Mongst Thorns, and Bryers always takes delight,
So in all business these enter in,
They use more, uncivil, barb'rous might;
They bring within them Malice, Gall and Spight.
How-ever be the thing wherein they deal,
Oh God forbid! such base malicious Sprite
Be ever Judg in Iudahs Common-weal:
Such take large Toul, but never care to grinde the meal.

17

Som days Euripus sev'n times ebbs and flows,
Som other days, not flows nor ebbs at all,
The moving of this River's like to those,
That have not Gravity habitual:
Unlike themselves, loose, sparing, prodigal,
Idle precipite, vain, for either part
Most earnest, vehement, pathetical,
These their own business and friends pervert,
For want of Gravity, and Constance in their heart.

18

But Gravitie is like the Ocean Main,
Into whose Treasure all the Flouds do flow,
Which he as constantly sends out again,
Yet hereby doth, nor less, nor greater grow,
He neither swels, nor banks doth overflow,
When greater sums his Tributaries pay,
Nor is base sparing, when their pay is slow,
The windes may toss his waves but not dismay,
He smiles so soon to see his troubles blown away.

19

As Censor in the Senate-house of Rome,
So is this Grace amongst the Graces all;
And as none might into the Senate come,
But those whom he did in his Conscript call:
So none may come into the Graces Hall,
But they must be conscrib'd by Gravity,
And those she will not have come there at all,
She passeth by them for their Levity,
Such confidence have all in her integritie.

411

20

But she most like is to the glorious Sun,
Whose chearfull countenance is still the same;
And like him constantly one course doth run,
Of which, she never weary is or lame:
From him's all elemental heat and flame,
With her all lively spiritual doth dwell
He lightens all with his enlightening beam,
Sins, Clouds, and Ignorance she doth expell
Sol Prince of Lights, she of all Graces beares the bell.

21

She's like that Breath, which God is said to breath
Into mans face for immortality,
His own sweet Image, which he did bequeath
To Adam, Righteousness, and Sanctity:
For where is inward holy Gravity,
All Graces spiritual are likewise found,
Where grave and modest outward Courtesy,
There outward comely Graces all are found,
Without the one we never finde the other sound.

22

No firmer, or more ready muniment,
'Gainst Envie, Malice and each enemie,
That here mankinde assail, and circumvent,
Than high, sublime, grave Manners majestie;
Who outward hath and inward Gravity,
Concords with all without, hath Peace within,
Of Virtues all consent, and Unity,
Gods Image thus renew'd, doth here begin,
In humane flesh to vanquish Lust, and mortal Sin.

23

Old Ages honour, garland of gray-hairs,
Most ample orders Grace, and dignity,
The highest seats of Iustice, richest chairs
Of State, from her have all their majesty:
She sways the Scepter of high Sov'reignty,
The fayrest Cope which Aarons sons do wear,
Sweet, rev'rend, amiable Gravity!
To thee I nothing finde fit to compare,
All Simile's but shadows to thy substance are.

412

24

For in the grave and rev'rend do shine
All Goodness, Constancy, and Sapience,
The Manners which were in the golden time,
The Age when reigned Right and Innocence,
Before Debate, Strife, and Malevolence
Were hatcht, since fledg, now taught aloft to sore;
Inveterat in reprobated Sense,
Habituated so in Vices lore,
They scoff at grave Examples, all that went before.

25

At first, I say, when in the golden Age,
Grave Saturn did Olympus Scepter sway,
Of high esteem were then the ancient Sage,
And mortals all did their behests obay;
But since Iove did by violence betray
His Father, and aspired to his Crown,
Severer Gravity is driv'n away:
The Jovial men are onely of renoun,
Grave Saturn on their Lusts too rigidly doth froun.

26

As long as Eve maintains her Gravity,
So long in her Integrity she stood;
But when neglecting Grace and Majesty,
She of her vassal learns the ill from good,
The Serpent, with his base malicious brood,
Soon brings her to an everlasting blame;
She evil did, and evil understood,
And seeks to hide her naked parts from shame,
Which perfect Natures Gravity did never blame.

27

O wondrous Grace of heav'nly Gravity,
If in her likeness she should here appear!
But Adam lost her with Integrity,
Since, she could never be discerned clear:
But when our Head with us conversed here,
Onely some Beams he pleaseth to bestow
Upon his members to himself most dear,
Whereby they shine like little Lamps below,
And, as he lends them light, they great or lesser show.

413

28

If you Examples of this Grace desire,
You must the Fathers Lives and Storyes reade,
She a continued habit doth require,
Nor is expressed in a single deed,
I easier to you could their slips areed,
As Noah grave yet overtane with Wine,
And Lot thus punisht with incestuous deed,
I read, that once ev'n Abram did decline,
And fainting, fell from this high Gravity divine.

29

Could I now Iob here picture in a Verse,
I might her comliest feature to you show,
Reade his whole Life, I onely will rehearse
What he would have his unjust Friends to know:
Did he unto the Seat of Judgment go;
The young men saw him, and themselves did hide,
The aged rise; the Princes tongues that flow
In Eloquence, their talking lay aside.
Speaks he? all Mouths are shut, all Ears are open wide.

30

I do not reade, that grave Iudg Samuel
Did ever from this heav'nly Grace decline,
For all the time he judged Israel:
But sure his

Eli

Tutor did so much incline
To gentleness, he swerved from her Line.
O David! where was then thy Gravity,
When thou didst make Uriah drunk with Wine,
That so he might go with thy Lemman ly,
To cover thy base Sin of foul Adultery?

31

That innocent pure golden Gravity,
With which thou in a Linnen Ephod dight,
Laydst by thy sov'reign kingly Majesty,
To dance before the Lord with all thy might:
O thus to be uncovered in the sight
Of maids, and servants, well becomes a King,
Though profane wicked Michels us despight,
Yet when to God we our Devotions bring,
To be most vile and meek is no dishonouring.

414

32

Should I now pass by Judges, Prophets, Kings,
And from th'Apostles times this Virtu trace,
To shew how silly fisher-men did things
More grave and venerable in their place,
Than all the Prelates that have highest grace
My self and Reader I too much should spend
Let's labour in our hearts her to embrace,
For that indeed is Meditacions end,
In vain he sees the right, that doth the wrong way wend.

33

By two or three examples, Ile commend
This Grace, as she did with the Heathen won:
Cato, one from the Senate did suspend,
Because he kist his wife before his Son:
A Poet craving of a Judg alone,
To do him favour against Law, replide,
As Poet, is not good, whose Verses run
Not by the rules of Art: so Iudg is wide,
That lays, for fear or favour, Laws and right aside.

34

A Spartane lewd, in serious consultacion,
Giving his good advice, was followed
Of all the Senate in their Convocacion;
And the Decree in his name entered:
A grave old man them better counselled,
That they their honour would not so defame,
To have Decrees in such names registred:
The Sentence might continue still the same,
Chang'd onely from a lewd, unto a grave mans name.

35

Alas! how many be that do profess
Themselves great friends to gracious Gravity
And do in outward shews express no less?
But they at home are full of Luxury,
Base Wantonness, and all Immodesty;
Especially obscene in filthy Lust:
Thus Cupid bindes Ioves awfull Majesty;
Venus have her peticions granted must,
When Iuno's and Minerva's thrown are in the dust.

415

36

Ah! I could wish, but never hope to see
The golden Age, when ev'ry one was plain,
And hearts and faces did in one agree;
Dissembling was not known all Saturns raign.
The Matrons modest Virgins sought to gain
By paterns grave, in Virtu to begin
Their youth, the ancient up in labour train,
To moderate their Lust, and keep from sin:
That as they seem'd without, so they might be within.

37

Three things the Persians did teach their youth,
To ride a Horse, the Bow aright to draw,
The last thing was, in all to tell the Truth;
This made them of ill doing stand in aw,
They being bound to Truth, as to a Law,
This last, tru inward Gravitie would frame,
Considering God secret sins will draw
To light on Earth, to our disgrace and blame,
Or else hereafter to our greater pain and shame.

38

But I confess, we are so far from fear
Of wanton loosness in our privacy,
That openly we without blushing bear
The ensigns of our Impudicity.
So far from antique graver Modesty,
In gestures, goings, looks, vails, and attire:
They now are baits of Lust and Luxury,
And fuel to increase our shameless fire,
Which should be limited in Wedlocks chast desire.

39

And not shews onely, but our sweetest songs,
Are now the Baits of Lust and Wantonness;
In Ribaldry we exercise our toungs,
With unchast tales we entertain our guess;
Without these now no mirth or chearfulness,
Alas! poor Gravity is quite undone,
Her honours blended with Laciviousness;
The Signs will tell you, where good Ale doth won,
'Tis filthyness to speak, what's filthy to be done.

416

40

Divinest Spirits! Muses Darlings dear!
That in sublimest Numbers take delight,
Oh! let your Fountains stream as pure and clear,
As runs the Helicon whereof you write:
Dim not your pure, sublime, most glorious light,
With lustfull thought or wanton cogitacion,
But spend the honour of your Furies might,
In holy, sweet, transcendent Contemplacion,
And as your matter's grave, so be your conversacion.

41

You by the Muses are inaugruate
Censors of Manners, inward Sanctity,
As of the outward is the Magistrate;
Oh both be patterns of tru Gravity!
And you shall both shine like a Deity
Amongst the mortals which are here below:
Your privat honour, publick majesty,
By Gravity more glorious shall show,
As favour outward truly doth from inward flow.

42

Wives, Matrons, Widdowes, Virgins fayr be grave,
Dame Chastity defend your Bodies may
From lawless Lust: This Vertu will you save
From lustfull proffer without saying nay;
The boldest dares not Gravity assay;
She better than a thousand Argo's eys,
All lustfull looks and glances keeps away,
And silenceth inchanting Mercuries:
That Matron's truly chast, whom no man ever tryes.

43

God of all Grace, I humbly beg this Grace
Of inward, and of outward Gravity
Grave in my Muses, grave in publick place,
Grave with my freinds, grave in my Family,
Grave in Adversity, Prosperity,
In all religious Duties truly grave:
Be I in Bondage, or at Liberty,
In health, or sickness, Gravity I crave,
In all from crying sins, this Grace my Soul shal save.

417

44

And though to sing of Gravity I cease,
Yet never will I cease her Contemplacion.
As years, so must my Gravity increase.
The Author of all heav'nly Cogitacion,
Me teach her practice in my Conversacion.
This Book began with Peace, I now will end
With Gravity both Book and Meditacion:
God grant it Readers hearts may all amend,
As it hath done the Authors, when the same he pen'd.

To the Author.

I read thy Poems, and I them admire;
The more I reade, the more I do desire:
They breath such holy Passions in the minde;
Who reades them most, himself shall better finde.

R. C.

418

Five Divine and Moral Meditations: OF 1. Frugality, 2. Providence, 3. Diligence, 4. Labour and Care, 5. Death.

Meditation I. Of Frugality or Thrift.

1

My Muse now fares like some plain country-Mayd,
VValking in fayrest garden for delight,
VVith all variety and choyce arrayd,
Of herbs and flowers to please the Scent and Sight;
VVho with the choysest flowers doth first bedight
White silken pillows of her bosom fayr;
But after their rich colours her invite,
VVith them to deck her head and golden hair
That as she them adorns, so they may all begay her.

2

For when Brides garden first I entered
Of Graces, for delightful meditacion
I onely some choice Flowers gathered,
For holy Life, and heav'nly Contemplacion:
But passing forth with choyce of Delectacion,
Such sweet and rich variety I finde,
Fit to adorn my life and conversacion,
Out of those pleasant knots I cannot winde,
VVhich with new choyce of flowers and herbs delight my minde.

419

3

But amongst all the fragrant herbs and flowers,
That in the Graces garden do abound,
I finde none of more sov'reign grace and powers,
Than this of Thrift, which next I do propound:
An herb indeed that's hardly to be found,
Because she most what in a corner grows,
And matteth low upon the fattest ground,
And many her mistake for likely shows,
But scarce one of an hundred that her truly knows.

4

Oh heav'nly Muse! that taught the shepherds swain,
(As he his flocks was following great with yong,
To feed them on fayr Iordans flowry plain)
Divinest skill in Tunes and heav'nly Song;
With some such holy Fury touch my tong,
Whilst I now of Frugality do sing;
Who, though she little doth to me belong,
Yet if thou help to touch my harsher string,
I may teach some her practise, whilst her praise I ring.

5

She is that Virtu, or that golden Mean,
'Twixt Avarice and Prodigality,
The constant Moderacion between
Base Nigardize, and wasting Luxury.
We Temp'rance, Abstinence, and Modesty,
With Continence, in this word THRIFT contain;
And yet exclude not Liberality.
Who doth to name of

homo, frugi

frugal man attain,
One of the highest Titles du to man doth gain.

6

And such indeed have onely right fruicion
Of all such fruits, as God to man doth send;
Who prudently here weighing their condicion,
Preserve the Substance, and the fruits do spend:
Who flocks and cattle diligently tend,
Grass, Vines, and Corn that in the fields do grow,
To them their lambs for clothing, VVooll will lend;
From Goats and Kine great store of milk shall flow,
To feed their houshold, and larg gifts abroad bestow.

420

7

There is a Thrift in Substance, and in Grace;
One temperall, the other spirituall:
They that the one, without the other, trace,
Do neither of them finde perpetuall:
God is of both the Cause effectuall;
Apollo water, Paul may plant and sow,
But God it is that worketh all in all:
As all spirituall Thrift from him doth flow,
So by his blessing all in substance thrive and grow.

8

This did the

Laban

Churl by good experience prove,
So long as he good Iacob could retain;
He saw great blessings come from heav'n above,
And therefore sought him ay to entertain:
Whilst Ioseph with th'Egypcian doth remain,
All prospers in his house, and in his field,
And in the prison he doth favour gain,
Because all well succeeds that he doth wield:
By heav'ns sweet influence the Earth her fruits doth yeeld.

9

Thrift eldest daughter is of Temperance,
By Prudence nursed in her tender years,
But when to riper years she doth advance,
A Standard under Fortitude she bears:
Shee, graced by these three most noble Peeres,
By their advice directs her actions right,
By Temperance she feeds, and cloathing wears;
By Prudence store provides with wise foresight;
By Fortitude gainst Fortunes blasts she stands upright.

10

She moderateth all delights and pleasure,
Not that she us forbids all sports or play,
But makes us recreate our selves with measure,
That from our selves they take us not away:
As he that moderates, upon the way:
His fiercer Steed is said to use him right;
Not he that lets him run about and stray,
So onely he doth pleasures use aright,
That serves not them, but makes them serve to his delight.

421

11

For she not onely is a Moderacion
In meats, and what to clothing doth pertain,
But she eke moderates our recreacion,
Lest fort we do lose a greater gain:
She doth too much of any thing refrain,
And cuts off all luxurious vain expence.
If thou to thrift and riches wouldst attain
Here, seek not to increase and raise thy rents,
But moderate Desire, and vain Concupiscence.

12

I ever from Frugalitie exclude
All sordid baseness, want of aliment:
She out of plenty alwaies doth seclude
Some few things necessary for Content:
For to be frugall and magnificent,
May both well in a prudent man combine,
Else Thrift no daughter is of Temperment,
I onely those for frugall men define,
Who use their store, but suffer it not to decline.

13

I oft do finde in some a simulacion,
Or ostentacion of Frugality;
When great men follow thriftie imitacion
Of those, which are of meaner qualitie:
And this may be too much Rusticitie,
Be it in Diet, Uessels, Ornament;
Best rule for Thrift in all, is Modesty:
For where it meets with one that's provident,
Hee's temp'rate, modest, frugall and magnificent.

14

But the most dear and faithfull friend to Thrift,
Is carefull Husbandry, and Providence:
This is the thriving Vertue, which is grift
On stock of Labour, Care, and Diligence.
This brings in feuell to Magnificence,
And like good huswife fetcheth food from far.
The thriftie handmaid of Beneficence,
In Summer for the Winter taketh care;
And, ere she builds, Materials doth abroad prepare.

422

15

Fy on the lazie Grashopper, that sings
All Summer, and in Winter sterves for cold,
Unlike the frugal Pismire, which still brings
In new provision, ere she spend her old:
Like many youthfull Gallants, who their Gold,
In Summer of their youth do sport away;
But when their Coyn is spent, and Land is sold,
Too late, finde Ryot cause of their decay:
But prudent Thrift foresees and shuns such evil day.

16

By civil Law, the mad and prodigal
Are interdicted the Administracion
Of their own Goods; and have Curators all,
To manage their Estate in frugal fashion:
And so long must they both abide Curacion;
The furious till he gets his wits again,
The Prodigal, till he to emendacion
Doth of his Manners and his Thrift attain:
'Tis good for Common-wealth, none spend his state in vain.

17

One, Thrift unto the Temples doth compare
Amongst the Heathen, which, must sure Asyle,
And Sanctuaries for all Debtors were:
Another likes a thrifty man, ere-while,
To ground well compast, and wel till'd with toyl:
For as such lands grow foul by slothfulness,
But fruitfull, where the Plough doth stir the soyl:
So men grow gross and foul by Idleness,
But pure and healthfull by laborious Thriftiness.

18

Heathen, such fruitful frugal men compare
Unto the gods, who had so little need:
Though they had all, that they it all could spare
To mortals, who did here their blessings need:
For otherwise 'tis with our rich-mens breed;
They nothing spare, but spend ev'n all and more,
Their Flesh and Lusts luxuriously to feed:
Thus they, in plenty swimming, are but poor,
When those that have but little, yet have greater store.

423

19

This their rich misery doth not proceed
From any fault that is in outward store,
But from Lusts and Cupidityes which breed
In Soul and Body, as I sayd before:
Like some in fits of Agues, who the more
Cool Beer they drink, the more they do desire,
Their drinking thirst increaseth: He therefore
Must purge the humours, cause of all this Fier,
Else drink he till he burst, he grows within the dryer.

20

Me thinks I rightly may this Thrift compare
Unto the sev'n fat Kine on Nylus shore,
Or those sev'n goodly Ears of Corn, which were
To Egypts Monarch signs of Thrift and store:
The blasted Ears, and Bullocks lean and poor,
I liken unto Prodigality:
Who all the Fruits devours up, and more,
That are provided by Frugality:
Thus she with her own bowels feeds her Enemy.

21

As when the Ayer sucks immoderatly
Up moisture from the ground, the Clouds do fall
From thence again on Earth most lavishly:
Ev'n so, when Misers here do lick up all,
For to enrich their heirs therewithall,
Soon as the long expected day doth come
Of their most welcom, tearless Funeral,
Their wealth all lavishly about doth run,
Till their rich Cloud be spent, and they be quite undone.

22

It is most terrible, prodigious,
To see an Earthquake, with dread violence,
Swallow a Countrey, City, Town, or House;
Yet Prodigals, oft by profuse expence,
Do swallow Towers, Houses, Farms, and Rents:
Then they, sayth one, them vomit up again
Not truly sell them; for they have long since
Them spent in drinking, lusts and pleasures vain;
They onely now are faint to spu them out for pain.

424

23

Many good Precepts finde I of the wise,
Us to instruct in tru Frugality;
But David doth the onely way advise,
In his most sweet divinest Psalmody:
He shall have plenty and prosperity,
That fears the Lord, and scatters to the Poor,
His Name be blessed to Posterity.
He that disperseth shall have greater store:
For goods Disposer gives him all his wealth therefore.

24

Avel's first frugal man I of do reade,
Who gave the fairest firstlings of his Flocks,
(Because there was no poor that then had need)
To him that gave him all his store and stocks.
This gave to Isaac great and casty Shocks,
When in one year he reapt an hundred-fold:
Iacob, who went out with a staff, now stocks
All Shechem's Country with his Herd and Fold:
The Land of Canaan scarce can all his substance hold.

25

The Heathen say, that heav'nly Providence
To mortals here for Labors Blessings sell:
And therefore do require all diligence
Of all, that would have all things prosper well.
Of Abstinence and Continence some tell,
That give a man with little, much content;
Which of anothers Inch will make an Ell,
By whom nought lavishly on Lusts is spent,
But onely needfull wants of Nature to content.

26

Fabricius thus with little, doth despise
Great Princes Presents, and the Gifts of Kings:
His Flocks him cloath, his Farms with food suffise.
Seranus is his Plough a-following,
When as the Senate comes, him news to bring,
That they him their Dictator had elected,
Brave Curius, who, for Empires managing,
Was after of all Consuls most respected,
Dwelt in a Country-Cottage all alone neglected.

425

27

More royal's sure Content in Poverty,
In little homely Bowers, which can defend
Us from Suns heat, and Ayers injury,
Than glistring Towers, where they waste and spend
In pomp and luxury, what God doth lend:
There, costly Daintyes oft with Poyson wound:
Here, without cost, the Earth sound Cates doth send:
There, golden Vessels, purple Beds are found:
Here, all the flowry banks do rest and quiet sound.

28

When Alexander in a little Tun,
Saw a great Tenant with content of minde,
The Cynick, Lo, sayth he, that heer doth wun
More rest, than I in all the world can finde:
I covet all, he nothing less doth minde.
They surely have more pleasure, and less pain,
Who are with little unto Thrift inclinde,
Than they that seek a world of wealth to gain,
That they may more indulge to ease and pleasure vain.

29

One prayseth hunger, as best sauce to meat,
Because it cost him least; yet savour'd best,
And always with delight did drink and eat,
Because he nere did without hunger feast.
Some onely live to eat, drink, and digest,
But we ought onely eat and drink to live;
To live to feed, is to be like a Beast:
Who would in reason more, than sense, be thrive,
To body needfull things, to Soul must plenty give.

30

Xantippe's sayd once Socrates to blame,
For that he often made an invitacion
Of greatest friends; yet's fare was still the same,
Avoiding always costly preparacion:
Soon he replide thus to her allegacion:
If, as they seem, they be our friends indeed,
They will respect our Thrift; but if for fashion
They make a shew: let's to our selves take heed,
And not spend our Estate, them daintily to feed.

426

31

These Paterns are of frugal abstinence,
Which, as you see, the Heathen ev'n adore;
Now see the holy Fathers providence
To raise themselves to plenty being poor:
Noe, Abraham, Booz, and a thousand more,
Live upon Tillage, Grazing, Husbandry,
And tend their flocks, Corn, Cattle, Grass, and Store:
Yea, Kings did hereunto themselves apply,
To joyn Magnificence with this Frugality.

32

Ev'n after Saul anoynted is a King,
He followeth the Cattle from the field,
And they that death to Ishbosheth did bring,
Came to buy Corn; it seems he Tillage held.
None ere did so magnificently weld
A Scepter, as did royal Solomon,
To which his Thrift such wondrous store did yield:
To his sheep-shearing sprucest Absolon,
Invites ev'n princely David, and his eldest son.

33

See how great Princes, and the sons of Kings
Are not ashamed of Frugality.
Priests liv'd indeed of Tythes and Offerings,
And therefore lookt most to Gods husbandry:
Paul had a Trade, although a Pharisie;
And though he to th'Apostleship attain,
Yet works he in his Trade and Mystery,
His living with his labour heer to gain,
Nor will he charge the Church, though bound, him to maintain.

34

Th'Apostles all were Fishermen, and gain'd
Their living, by enduring wet and cold:
Divines think, Ioseph blessed Iesus train'd
In his own Trade, till he thrice ten years told.
I could be yet three times as manifold,
This Virtu with Examples to commend,
But I had rather be a little bold,
And you perswade her practice to intend;
One's for her prayse, but this is counsel for a Friend.

427

35

O what a happiness it is to live,
And do much good, without offence, to all!
To eat secure those cates our ground doth give,
To ly so low, one can no lower fall,
Yet have ev'n there Content imperial:
No wickedness can enter such a Cell,
Highest delights, that can a Prince befall,
This private Cottage may afford as well,
Where Care not half their sorrows unto thee will tell.

36

To many, Rist from mean to great Estate,
Is not an end, but change of misery:
The fault is in the minde, (not in the Fate,)
Which is the same in wealth and poverty:
Who onely minde change and variety,
Live ill, because they still begin to live;
They rightly heer enjoy prosperity,
That so much pleasure to their Bodyes give,
As they not for, but in the Body sought to live.

37

Happy is he, who never saw that one
With whom he would exchange his mean estate;
Most miserable, who to that are come,
They things, which were superfluous of late,
Have now made necessary to their state:
Such are ev'n slaves, not masters of their pleasure;
They love their ills, which is the hardest fate.
Alas! there is no remedy nor measure
Of Vices, when as men esteem them as a treasure.

38

No good befals a man under the Sun,
The which his minde is not prepar'd to lose:
No loss more easie is to any one,
Than of the things he hath no need to use:
He's never poor, who Natures rules doth chuse;
Nor rich, that liveth by Opinion:
Natures desires be finite; boundless those,
That false Opinion depend upon,
Loathing no Sallet: Hunger likes an Onion.

428

39

Sure he is best, to whom with sparing hand,
God gives sufficient, let him wish no more:
In need of things superfluous to stand,
Is miserable want, in greatest store.
Excess oppresseth many, who before
With little could have liv'd and been content:
These though they have enough, yet still be poor,
Because they first beyond their compass went:
This evil prudent Thrift betimes seek to prevent.

40

Who is not made in Husbandry to sweat,
May sweat in Arts or Laws political;
Tis fit all earn their Bread, before they eat.
Nothing is more expensive, prodigal,
Than to have nothing here to do at all:
Want of Imployment, Ease, and Idleness,
Have caus'd more noble Houses here to fall,
Than Fortunes blasts, or Envies bitterness
Let him not live to spend, that nothing doth profess.

41

Then let him never live, that doth profess
Whats worse than nothing, basest Usury:
Heerin is certain profit, I confess,
But always with anothers misery:
Is this the virtu of Frugality?
By others losses to increase our store?
Then so is Rapine, Theft, and Robbery,
Selling of Iustice, which oft bring in more,
Than all the frugal Trades I named have before.

42

Since Nature with so little is content,
Who here would use unlawfull Arts for gain?
We are but Stewards here of what is sent,
If we our Talents use aright to gain,
We twice as many shall of God obtain?
But if to hide them in the earth we chuse,
Or spend them on our Lusts and Pleasures vain?
They shall be tane from us, who them abuse,
And given to such as shall them to Gods glory use.

429

43

But I so worldly Thrift have followed,
That I forgotten have to thrive in Grace,
And as it in the world is practised,
Must put her off unto the second place:
For I so near have finished my race,
I must defer this to another time:
God grant we may them both aright imbrace.
Now like good Husbands, knock we off betime.
And be at work to morrow in the mornings prime.

Of Gods Providence.

Behold! how Birds for morrow take no care;
Secure, God will du food for them prepare:
Can worthless Birds be confident of meat?
And is a Farthing-Sparrows Faith so great,
She knows, but by Gods will, she cannot fall?
And shall Gods Sons, Christs images, once call
In doubt their Makers will, to do them good?
No sure: who lends them Life, will give them Food.

430

Meditation II. Of Providence.

1

The frugal Husband, which I erst describ'd,
So soon as Titan with his glistring Beams,
Begilds the locks of stately Pines, which hide
The tops of Mountains from his hotter gleams;
Walks forth amongst his cattle, flocks and teams,
His Land to open to Suns mellowing heat,
And feed his Herds along the silver streams,
To drink and bathe, when they their fill have eat,
That fat they him may feed, that now provides them meat.

2

Thus early rising, as the Proverb says,
Brings Thrift in body, in estate, and minde;
The early riser spends in health his days,
And by his diligence doth plenty finde;
And in the morning better is inclin'd
To Prayer, and divinest Meditacion:
Thus, in a three-fold Cord, he Thrift doth wynde;
He driveth Sloth far from his habitacion,
His Soul in Grace, his Body thrives by recreacion.

3

For these respects the Husbands countrey life
Transcends the City-trades mechanical,
Or shows at Court, where reign Ambicion strife,
Or Merchant which on hazzard stand or fall:
For though Thrift in estate these oft befall;
And Thrift in Grace, in many there we finde,
Yet scarce a strong sound Body 'mongst them all,
They want pure ayer whereby the bloud's refin'd
And wholsom exercise to countrey life assign'd.

431

4

Well as I could, I rich Frugality,
Did late, as her beseemed well, array:
I next describe four of her company,
Which always with this thrifty virtu stay:
The first two well I name the daughters may
Of Prudence, Providence, and Diligence,
Next two themselves from Temperance convay,
Thrifts Sisters, Abstinence and Continence:
Of these four I would sing, and first of Providence.

5

O! thou by whose most pow'rfull onely Word,
All was of nothing made and finished,
And of this All, mad'st Man the little Lord,
That by him All might well be ordered:
Who hayrs of our head hast numbered,
Nor lettest the least Sparrow fall to ground,
But as before thou hast determined,
Make heavenly Wisdom in mine heart abound,
That I may wade, not drown, in Providence profound.

6

There is divine, and humane Providence,
Divine is infinite, unlimited,
Transcending Reason, more than Reason, Sense,
And may to glorious Sun be likened:
The Stars who thence their light have borrowed,
Doth humane Providence resemble right,
Which by divine is ay enlightened,
And though like Stars it oft appeareth bright,
Yet when the heav'nly shines, it is obscured quite.

7

Then pardon, Reader, if my Muses ey
Dazeled with glory great, and splendor bright
Of Providence divine, heer to descry
Unable is the dark obscured light
Of humane; as indeed I ought by right:
When I come to her Sister Diligence,
I may recover well again my sight,
My Muse now rapt with heav'nly Providence
Cannot descend to highest humane excellence.

432

8

But that I may describe her as a Grace,
And link her in the virtues golden Chain,
I her th'Almightyes Scepter call or Mace,
Which doth all Peace and Order heer maintain:
The bounteous hand, which all things doth sustain,
Whose eys for nourishment up to her look,
Who just's rewards, and eke the wicked's Pain
Doth register for ever in a Book:
Thus, as Gods Truth and Love, she for a Grace is took.

9

Thus one eternal powerfull Providence
Heer governs all things being by Creacion:
The necessary Agents, wanting sense,
Receive their mocion by her ordinacion:
The voluntary by her moderacion
Are ay dispos'd, and rul'd by their own will,
Which will she useth as a Mediacion;
No man against his will doth good or ill,
Though without Grace we of our selves no good can will.

10

Sure Adam in pure innocence was free
To eat the Fruit forbidden, or abstain:
Elce justly how could he condemned be,
Except he had a power to refrain?
But since that guilt original did stain,
With him, all Imps which from that stock proceed,
We still retain free will, none dares gainsain,
But it is onely unto evil deed,
Grace onely by New Birth a will to good doth breed.

11

Schoo's may dispute: the Truth is plainly this:
As we are men, we power have to will,
As men corrupt, we always will amiss,
As born again, to good we have a will.
Thus Nature free will gives, Sin bends to ill;
Grace unto Good: But now I seem to stray
From Providence divine, to mans free will,
But this as needfull shew I by the way,
How Providence doth voluntary Agents sway.

433

12

Her Nature yet more plain to understand,
We must conceive the worlds great Marischall,
As he made all things by his mighty hand,
So he for ever them disposeth all
By Providence; not onely generall,
By which the Spheres in their due mocions ride,
And Summer and the winter seasons fall,
But as he by his speciall doth guide
And orders every thing, that doth on earth betide.

13

And this we call divine Necessitie,
Free from Coaction, which doth all dispose
To proper ends, yet with free liberty
Of Will, the things we doe to leave or choose:
Thus in respect of God, that future knows
As present, all effects are necessary,
And, in respect of second causes, those
To us contingent are: Last voluntary,
As they respect mans will, and mocion arbitrary.

14

God wonders sees in Moses weeping face,
When Pharaoh's Daughter him in Ark doth finde,
As she by chance, did wash her in that place,
And's mother for his nurse, by chance assign'd;
And when to leave the Court hee was inclin'd,
His Brethrens cruell bondages to see,
He went forth with a free and willing mind;
Lo thus in this example all the three,
Divine foresight, man's will, and Chance in one agree.

15

And therefore when of Fortune you do read,
With reference to man it understand,
Who most to the event of things take heed,
Not to the Cause, Gods most Almighty hand:
Else Chance and Providence can never stand
Together in th'Almighties government;
Who being Cause of all he doth command,
Them orders all unto a sure event,
Though far above mans limited intendement.

435

16

Of things indeed which seem by chance to be,
The Order, Cause, Necessity and End
Are hid, in Gods close Councell and Decree:
We onely able are to apprehend
By the event, how God doth them intend,
Thus Clerk's a threefold working do observe,
Of providence; which far their reach transcend,
And yet they all to one same end do serve,
To shew Gods glory, and his creatures to preserve.

17

Thus means and second causes she doth use,
Oft works without, by power immediate,
And oft to work against means she doth chuse:
Two last men call Necessity or Fate,
Because the Cause they cannot calculate:
(Oh richest Wisedom, Knowledge without bound
Of the Almighty! without time, or Date,
Thy Iudgements no man able is to sound,
Beyond all mens conceit, thy counsels are profound.)

18

Like this is that Philosophers assign
To Counsell, Nature, Chance and Providence;
By Counsell, they meant Will and Reasons line;
By Nature, force of heav'nly influence;
By Chance, when they below beheld events,
But not their Cause: Last, when some Grace did fall
Past Natures, Chance, and Counsels evidence,
That Speciall Providence divine they call,
Not but they understood she had her hand in all.

19

Sweet fruit of Providence to be perswaded,
That all below is ordered by Gods hand,
Nothing by Chance: Thus when we are invaded
By Foes, Death, Hell, we most undanted stand:
We, God prime cause of all things understand,
Respecting yet inferiour in their place,
Which alwayes wait upon the first's command,
And all are to the glory of his grace,
Whereby God his elect doth ay in love embrace.

434

20

Oh what inestimable quietness!
From hence ariseth to a godly minde,
Though evils without number him oppress,
Which like so many Deaths he then doth finde,
Knowing not how his wretched selfe to winde,
From Cruelty, which him fast followeth,
And doth so fast with cords and fetters binde,
That ev'ry minute threateneth his Death;
And scarcely suffers him to draw his languid breath.

21

Yet if this Light of heav'nly Providence
Shines to his Soule; then all Anxiety,
Feare, Care, Distrust, are banisht quite from thence,
And he releev'd in all extremity:
Then knows he that one gracious Majesty,
Heer by his power so directeth all,
By wisdom rules, and by his Bonity
Disposeth so, that nothing ever shall,
But for Gods glory and his own good him befall:

22

To fleshes obloquy, some giving way,
Confess the highest Powers govern all,
But that with mortals heer they use to play,
As we at hazzard toss a Tennis-ball:
Some all would have by Chance and Fortune fall;
Some others grant that God doth all incline,
But that mans wit, and will must work withall,
These men with God in government, doe joyn
And his most constant purpose to mans will confine.

23

Some, to excuse God, grant that Power divin
Permitteth evill, but not with his will,
And suffreth Satan heer to blind the eyn
Of Reprobates; but no wayes ill doth will,
But sure God willingly permitteth ill,
Since by his power he goodness able is,
To draw from ill, his purpose to fulfill;
For thus did Pharaoh wilfully amiss,
Yet God turnes all to's glory, and his chosens bliss.

436

23

As Suns pure beames exhale fram filthy Oose
Foule vapours, which no whit the Sun defile,
So doth Gods Providence of ill dispose,
Yet of no evill he partakes the while:
And as not in Suns beames, but in the soyl,
The matter of the vapour doth consist,
So in mans heart is Bitterness and Bile,
And not in God, who evill doth resist,
Or turnes such evill into Goodness, as he list.

24

Thus Kings, Priests Rulers, Elders, all combin'd
Against the Lord, and his anointed Son:
And Pilate, Herod, Iews and Gentiles joynd,
To doe what God decreed to be done:
But they meant wickedly ev'n every one,
The people a vain thing imagined,
To crucifie the Lord of Life they run,
But God, we see, thereby hath quickened
The members all, whereof he is the glorious head.

25

As when we see fair Phœbus gentle beames,
United in burning glass, enflame,
We use not to accuse Suns gracious gleams,
For such offence, but burning glass doe blame,
Wherein, without the Sun's nor heat nor flame.
So when we see the wicked man abuse
The fairest gifts of Nature to his shame;
The Author of them we must not accuse,
But wilfull man, that doth them heer unduly use.

26

Good, Powerfull, Wise Disposer of all things!
So wise thou all Disorders orderst right,
So good thy Goodness good from evill brings,
So pow'rfull all subsist upon thy might:
How should an ignorant, weak, wicked wight,
Conceive thy Wisdom, Power, and Providence;
Much less by Simile it more inlight,
It far surpasseth mine intelligence:
Things known I doe admire, the rest I reverence.

437

27

But I by Providence divine am led
To pass the bounds of frugal meditacion:
Pardon, great Clarks, that I have meddeled
To taste a Mystery, by Contemplacion,
Worthy your argument, and disputacion:
I was desirous to resolve my minde
In this high poynt of heav'nly moderacion,
Wherein most wondrous comfort I do finde,
To see how things on earth are first in heav'n design'd.

28

Who can suppose this world so perfect, rare,
Not govern'd by one pow'rful providence?
Since all which without moderators are,
Consisting of the four first Elements,
Cannot continue; Houses, Tenements,
Without a tenant, ruin and decay:
Unpruned Vines do lose their excellence,
Mans Body fayls, when Soul doth pass away;
So would this Universe, should God forbear a day.

29

As members of a man aright do move
First by his understanding and his will,
So doth this Universe by God above,
And all concord his pleasure to fulfill:
Who duly wait on Providence he will
Make happy here, and blessed evermore;
Not that he doth the carless idle fill
With blessings temporal, or heav'nly store,
Who will not row on Sea, shall never come a-shore.

30

It is a dangerous and impious thing
Thus to dispute with Providence divine,
Mine arm, nor good, nor bad, to pass can bring,
All's done by the Almighties firm designe:
The written Word must be our square and line,
Gods secret purpose and revealed Will
Confound not by a vain conceit of thine:
Thus Theevs may, blameless, tru men rob and kill,
And say, they but Gods secret purposes fulfill.

438

32

For Porovidence doth not us mortals tend,
As Mothers infants newly brought to light,
Which have no strength themselves then to defend
'Gainst ayers injuries, or forregin might:
But as the Father that his Son hath dight
With strength, and weapons 'gainst his enemies,
Directeth him to order them aright,
And to defend himself from injuries.
Religion never negligent and idle lyes.

33

They that are godly and religious,
With Providence sweet Diligence do joyn,
God that without our selves hath fashion'd us,
VVithout thy self saves neither thee nor thine:
And therefore prudent men provide in time,
Against all future want that happen may;
VVhen therefore we for morrow do design
Things necessary; none can justly say,
Or judg us too much carefull for the following day.

34

The Lord of all did needful things provide,
Therefore the Bag false Iudas carried,
The Loaves and Fishes which he did divide
Amongst five thousand which him followed,
Th'Apostles carri'd for their daily bread:
Paul temp'ral Alms provideth for his Nacion,
VVhere he the spritual had published:
Ioseph from Nile coms to make preparacion,
To save alive old Jacob and his generacion.

35

Of these learn to provide things necessary:
Of Beasts to shun and to avoyd all ill,
Who near things hurtfull to them do not tarry;
Nor nigh unto those places travel will,
Where they into a Ditch have lately fill;
The Bird escapt, eschewes the Fowlers gin,
Nor will be tempted more with all his skill:
The fish that findes the hook the bait within
Thence to provide against such danger doth begin

439

36

Things past, for future, are sound documents,
He that is wise, the evill doth foresee,
And hides himself from many nocuments,
Which cannot by the Fool avoided be:
Most admirable, vertuous, wise is he,
That things foreseeing wisely can provide,
Nothing on earth without a cause we see,
Though them the highest Wisdom so doth hide
They can not by our feeble Reason be descride

37

The World may be compared to a Stage,
VVe mortals to Spectators, they that stay
VVithout to see her antique equipage;
Do truly as they ought behold the play:
The curious that about the Stage do stray,
And pry into the secret tyring room,
Are by Stage-keepers often driven away:
All must not into Natures Secrets come,
Although she many Mysteries reveal to some.

38

How dares proud man inquire so curiously
Of Gods hid counsels and his secret will?
The Bethshemites into the Ark did pry,
And God with sudden vengeance them doth kill.
Provide thee good things, and avoyd the ill,
So mayst thou many live and happy days,
Presume not to be wise above thy skill
By Gods revealed will guide all thy ways,
His secret Counsels search not, but admire and prise.

39

And yet because God all doth here dispose
Thou like a senceless Idol must not stand:
God gave thee not for nought, eares, eyes, hands, nose,
A will to do, a wit to understand:
Employ these always by his just command,
The whole success leave to his Providence,
Acknowledg all good blessings from his hand,
And labour with all care and diligence,
To thrive in Goodness, Grace, and all Intelligence.

440

40

But above all from murmuring refrain,
Or magnifying fleshes arm or might:
So Axe may boast, that it along hath lain
The Cedars; and the Plane may claim, as right,
That by it's work thy roof so fayr was dight:
So may the rod of Moses brag and boast
It all the Wonders did in Pharaohs sight:
The Asses Jaw-bone that it sleu an host:
But most the house, when Sampson pulled down the post.

41

On whom we ought to cast ev'n all our care,
To him we must ascribe the Praise of all:
In his hand both our Soules and Bodies are,
By Power of his Breath we stand and fall:
From him all was, is now, and ever shall:
Of all the things done underneath the Sun,
The

Eccl. 8. 17.

Wiseman sought a reason natural,
But was as blinde, as when he first begun,
Though first he thought he could discover any one

42

Gods counsels shall for evermore endure,
His thoughts stand firm in ev'ry generacion;
Our hearts he fashions, and conceiveth sure,
Our works and secretest imaginacion:
Who to the Rav'ns gives food and sustentacion;
So governs all, they nothing here shall need,
That wait on him with pacient expectacion:
With temporal and heav'nly he doth feed,
All those, that crave aright of him spiritual seed.

43

In number, measure, waight, he doth dispose
Of all things; He preserves both man and beast:
When care and pains may save thee from thy foes,
Use diligence; to God commit the rest:
And when thou art so mightily distrest
Thou canst no help in arm of flesh behold,
Upon his Providence that made thee, rest:
That in thy mothers Womb thy members told,
And in his Book hath ev'ry one of them inrold.

441

43

Good counsel gave that Heathen, Have a care
Unto thy self; most of thy self take heed:
He meant, Lusts and Corruptions which are
Within us; which to us most danger breed:
With others we deal warily indeed,
Lest they deceive us by their subtilty,
But our own vile affections little heed,
Although we have no greater Enemy;
Thus we escape Gath's sword, and on our own do dy.

44

The Iews may with their Orator conspire
Paul's ruine; nothing shall to him befall,
But to advance his Crown, and Gospel higher:
So as his bonds in Cæsar's Judgment-hall,
Are manifest and famous 'mongst them all:
To the Elect, and those that truly love,
Nothing but for the best shall ever fall:
This by Examples thousand I could prove,
Happy who findes it written in his heart by love.

45

The Lions want and hunger may endure;
Who seeks the Lord, wants nothing that is good,
The Angel of the Lord him keeps secure,
From his own lusts, Hells fury, wickeds mood,
This of the weakest may be understood.
If ought heer passeth thine intelligence,
Suck thou the milk, and leave the stronger food.
Here ends my song of heav'nly Providence,
Next follows her attendant humane Diligence.

442

Meditation III. Of Diligence.

1

VVho, with a prudent heart; and godly minde,
Will take a vieu how things are wrought below,
In all effects shall good and evil finde,
As cause is good or ill, from whence they flow;
Thus God first Cause of all thy actions know,
As they be good; thy self as they be ill;
Which doth Gods pow'r and goodness greater show,
In using here mans vile corrupted will,
As second cause his sound, good purpose to fulfill.

2

All evil then comes from mans vicious will,
Not mov'd thereto by meer necessity,
As sensless Agents are to good or ill,
But gives consent thereto most willingly:
By Natures Light we good from ill descry,
But this us onely leaves without excuse,
When seeing better we the worst do try,
And thus God for mans malice makes good use,
And he is justly punished for his abuse.

3

O mans perversness! grant him least free will,
And he becoms vain, proud, and insolent:
Deny him any power to do or will,
And he grows lazy, slothfull, negligent:
First kinde are meritorious, impudent,
And merit for themselves and others will,
The other Epicure-like, take content
In pleasure, eating, drinking of their fill,
Or in an idle, melanchollick sitting still.

443

4

But Diligence, the Grace I next propound,
For this last evil is best remedy,
This Viper which most dang'rously doth wound
Our souls with sensless spiritual Lethargy,
And brings too aspish-lazy Accidy:
Most perilous, because we feel least harm.
O, this is Satans subtillest Lullaby,
Our souls with stupid lazyness to charm,
And then of spiritual arms and weapons to disarm.

5

Thou that hast promis'd endless happiness,
To all which at thy coming thou dost finde
Intent unto their Masters business,
And diligent in body and in minde,
Make all my Souls and Bodyes powr's inclinde
To Diligence, whilst I her prayses write,
Unlose the chains, the fetters strong unbinde
Of Sloth and Dulness, which, to blackest night
Leade blindfold, drousie souls that take therein delight.

6

Vigilance, Industry, and Diligence,
So like indeed one to another are,
My plainer Muse scarce sees a difference,
And therefore all will but as one declare;
Our souls and bodyes powers they prepare,
In ev'ry noble Virtu to transcend,
Nothing on earth that's admirable rare,
Without these can be brought to perfect end,
On these do honest care and labor ay attend.

7

For godly, just and necessary cares
Are parts substantial of Diligence,
And as she for the future thus prepares,
Having to Truth and Iustice reference,
She is a Grace of wondrous excellence:
But if she spring from Envy, Emulacion,
Ambicion, Fear, or other base pretence,
She is a curious base abominacion,
The busie Vice that Author is of desolacion.

444

8

Industry best agreeth to the minde,
In which she frames a quick Dexterity,
In Arts and Sciences the right to finde,
And they that know her wondrous Energy,
In Physick, Law, and in Divinity,
Know, that she tends the nearest to perfection,
And is to humane imbecility
Most sound defence, secure, and safe protection,
'Gainst Satans Malice, their own Lusts, & worlds infection.

9

We well Dame Nature may the Mother name
Of noble Industry and Diligence,
Yet oft we see their wondrous force doth tame,
Things against Nature, without violence;
All other Virtues glorious excellence,
Which we in Heroes justly do admire,
Have their Beginning and Perfection thence:
Where Industry and Diligence conspire,
Wants nothing that we can in mortal man desire.

10

For as she many evil things amends,
So is she of all good the consummation,
Most dissolute base manners she commends
Soon, unto honest thrifty reformation.
An infirm Body by exercitation,
And Diligence, becometh strong and sound:
She frees old Age from grievous molestation
Of painfull sharp Diseases that abound,
Fields of the diligent are fruitfull ever found.

11

For by this Diligence all well succeed,
No idle hour on her head doth shine,
She her best hours spends with prudent heed,
And all her business aright doth line,
She findes to all things an appointed time,
Except it be for Sloth and Idleness.
If idle words be judged such a crime,
Much more the loss of times high preciousness,
Which cannot be regain'd with cost and carefulness.

445

12

Wherefore goodfathers of a Family,
First rise, and latest go to bed at night:
And those that love the Muses company,
Do use their eys to reade by Candle-light.
Artificer, good Husband, Merchant, Knight,
And Magistrate, this Virtue doth defend.
Nothing so difficult, but by the might
Of Diligence, is conquer'd in the end,
Therefore in all affairs she is our surest friend.

13

But none more enemies than Negligence,
Slouth, Dulness, and Idleness,
Impurest mire of foul Concupiscence,
The forge of Lust, and draught of filthiness;
Whence come all Vices, Sin and Wickedness,
Which turn men into Beasts, like Sirens charms,
Oh Sloth! the nurse and mother of excess,
Like Statue standing still with folded arms,
And never moves to good, for fear of future harms.

14

Unnecessary Burthen on the ground,
Who when he hath consumed all his own,
Devours his friends, and then a theef is found,
More false, yea, than a begger bolder grown;
For though the beggers-bodies hands are sown,
And's minde is all on sloth and idleness,
Yet often in his mouth Gods Name is known:
But God all honesty and shamefastness,
He loaths that is possest of sloth and sluggishness.

15

A Sluggard is unto himself, and all
A most pernicious wicked enemy,
By Sloth his minde and body soone do fall
To sicknesses, and all impurity:
He is the bane to all good company,
The stinking Sepulcher of one alive,
Shadows of men! Tuns of Iniquity,
Whose souls base ease, of Reason doth deprive,
Whilst, as a Swine with Mast, their bodies fat and thrive.

446

16

We Sloth, like Lazy Ass, at home do finde:
But listen out, you loud shall heare him bray,
Just like a coward dog of currish kinde,
That doth at harmeless Pilgrims bark and bay;
But comes a Wolfe, for feare he runs away:
Like fearefull Hart, when as he comes to fight,
But as a Lyon greedy of the pray;
All day asleep, but in the dead of night,
He worrieth the fould, for hunger and despight.

17

Oh Diligence! perfection of all,
When as thou dost with truth and vertu dwell,
But if to Vice and errour thou do fall,
Thou passest Haggs and Furies all of Hell;
Hels waking Cerberus is not so fell,
As popish Priests, who compass Sea and Land,
Into Cymmerian darkness to compell
Those that in Sun-shine of the Gospel stand:
Thus diligently they obey their Lords command.

18

Oh would we be for Truth as diligent,
As they for errours and traditions vain!
But I have too much of my hower spent,
Against the Vice, the Vertue to maintain.
To Diligence I now return again,
Which like heav'ns glorious Sun doth never rest,
But like a gyant runnes his Course amain,
Untill she of the garland be possest.
This life's no mansion, but a way to heav'nly rest.

19

In heav'n are many Mansions, heer we stay
Onely to finish that for which we come,
If trewant-like we spend our time in play,
And be with drink, or sleeping overcome:
Oh! when our fatall hower-glass is run,
And we are call'd to render our account,
Of good and evill in the body don;
Our debts, alas! will all our wealth surmount,
And our Omissions more than numbers up can count

447

20

This Diligence is like one in a Myne,
That digs much earth a little gold to finde;
Like Silke-worm, who her slendrest silken twine
By Diligence doth on a bottom wynde
Like husbandman, who little sheaves doth binde
Wherewith he fils his Barnes and Garners full:
Like little stones by Morter fast combin'd,
Rais'd to a Temple larg and beautifull:
Like mighty hostes which Dukes of single men do cull,

21

Some by a night-Owle and a Dragons eys,
This virtu Diligence have figured,
And therefore Poets Fables do devise,
The Golden-fleece, so highly valued,
Kept by a Dragons diligence and heed.
The Golden-fleece, the Kingdomes Peace I call:
The Dragon, him by whom all's ordered:
For on whose shoulders such a charge doth fall,
He must be vigilant, and diligent in all.

22

This Virtue is indeed must sovereigne,
In highest Rulers which the Publick sway,
Who are set over us for our own gain,
If them as Gods Vicegerents we obay:
They keep continuall watch both night and day
For all our goods, so they be diligent:
God grant such Rulers ever govern may
His little Fold within this Iland pent,
To joy of all our friends, and foes astonishment.

23

The Latines, Diligence derive from Love:
For he that loveth, doth ev'n all fulfill,
Yea nothing hard or difficult doth prove
To him, that knows 'tis his beloveds will;
Whose hearts this glorious Grace of Love doth fill,
They here despise all losses, griefe, and pain:
Let heav'nly love into mine heart distill,
I worlds discouragements will all disdain:
For Diligence on earth, I love in heav'n shall gain.

448

24

This love in Davids heart doth so abound,
It from his eys and eye-lids did expell
All sleep, till he a resting place had found,
Wherein the Lord of life might always dwell,
This made the Mount of Sion so excell,
That it the glory of the earth became.
This diligence makes all to prosper well,
Though but a spark of Loves celestiall flame,
It gains us love in heav'n, on earth eternall fame.

25

Oh blessed Paul had I thy eloquence,
Thy indefatigable pains to sound,
Thy wondrous travell, care, and diligence,
Thy Masters will to know, do and propound.
How many Seas of Bishops didst thou found;
How didst thou preach by day, and work by night;
How diligently Heretickes confound;
And ev'n in Hels, Worlds, Tyrants, Iews despight,
By Diligence declare the power of Loves might.

26

Should I the Fathers lives trace to the Floud,
And into Egypt, follow them from thence;
From thence, through wilderness to their abode,
By Iordans banks, in Houses, Cities, Tents,
They all are Maps to us of Diligence,
From Genesis unto the Revelacion,
Their Pilgrimages all have reference,
To new

Rev: 21. 10.

Ierusalem, Saints habitacion:
And we all stones, and Builders on that one foundacion.

27

As God, so we must work before we rest,
We may not cease till all be finished:
In heav'n we shall enjoy eternall Rest,
Which by the Sabbaoth was prefigured.
The Spouse may seek, but findes not in the Bed
Her Bridegroome: he is like the nimble Hinde,
He must be

Can. 3. 1.

diligently followed:
But if by Diligence we once him finde,
He skipping comes ore hils and mountains like the winde.

449

28

But if I onely speake of Diligence,
And image-like to others point out-right,
Yet live in Carelesness, and Negligence:
I, like the blinde, may others Lampes in light,
But stray and wander all the while in night.
Our life's a moment here, if we regard
Eternity: A cloud to heav'nly light:
Like drop unto the Ocean compar'd,
Is earthly Joy, to that which is in Heav'n prepar'd.

29

The Ayer without mocion putrifies:
The standing-Pool becomes unsavourie:
The hottest Fier without blowing dies:
The Land with thorns and weeds doth barren lie,
That is not exercis'd with husbandry.
Thy house and houshold-stuffe do soon decay,
Except they be emploid continually:
Thy lockt-up garments are to Moth's a prey:
All things not us'd, like Steel by rust, consume away.

30

Look on the nimble Mocions of the skie,
How all move diligently to their end:
Look on the Beasts that creep, the Birds that fly,
How they no time to Idleness will lend:
Earth, though the dullest Element doth spend
Her strength, for all the Creatures preservacion:
The Creatures ev'n their bloud and life do send
To man, for Life's and Bodies sustentation.
Thus all are diligent here in their occupacion,

31

Oh man! though Lord of all, who yet art born
To labour, as the Sparks do upward flie,
To learn here of thy Vassals do not scorn,
But eate thy Bread in sweat continually.
In Labour did the Fathers live and die,
To do Gods will was Christ his drink and food,
Not to dispute thereof with subtilty,
And nice distinctions, which do little good,
But make things easie erst, now hardlier understood:

450

32

One thing is necessary, doe and live:
Practise and Knowledg, must go hand in hand:
The gods for labours, blessings here do give,
Not curious knowledg: They that understand,
And yet forbear to do their Lords command,
Thereby most inexcusable become,
When all before the dreaded Judg shall stand,
More than shall hear the final dreadfull doom,
For things omitted here, than things which they have done.

33

Like Plutarch's Lamiæ, we are quick of Sight
Abroad, at home we lay aside our eys:
If each his own affaires could order right,
That I own would soon to wealth and honour rise:
The street, where each his door sweeps, cleanly lies.
I do not here forbid all forreign care:
To pair of Compasses I like the wise,
Half of their thoughts at their hearts center are,
The other, round about, do for the publick care.

34

The Cynick, that he might his hate express
To Sloth, would often tumble up and down
His Tun, to keep himself from Idleness.
Base Commodus, of all the Cesars known
To be most wicked, was not of his own
Nature so vile: but when his youth by ease,
Into contempt of Business was grown,
This was the Empires fatal last disease,
Which lost the Cesars all their fathers did increase,

35

Oh cursed Negligence! that dost confound
Soules, Bodies, Churches, Cities, Families:
No gracious Thrift, will grow upon thy ground,
Thy Feild like wilderness all barren lies.
It Soules, like deadly Opium, stupifies:
It with diseases doth our Bodies fill,
Puls down our Temples which did dare the Skies
Layes ope the City wals to Victors will,
And thorow houses roofs rain-droppings makes distill,

451

36

Bewail with me the ruthful Tragedy,
That Sloth hath made within this holy Land,
I mean those

Abbeys, &c.

Houses fayr of Sanctity,
Which like so many Pyrami'ds did stand,
Erected first by holy Founders hand:
First raisd by Diligence, now raz'd to ground
By Slouth, those lazy-belly-gods to brand
With shame, whose Idleness did thus confound
Those Places, where Gods holy Worship should abound.

37

Behold with Solomon, the sluggards field.
Which all ore-grown with Moss and Bushes lies,
Whilst Rents and Sales to him abundance yeeld,
He looks not after Industries supplies,
Like Grass-hopper, he skipping lives and dies,
Or starves, if Winter bringeth Poverty:
Th'industrious Ant, Bee he doth despise.
Oh Sloth! the sink of all iniquity,
That changest men to swinish Bestiality.

38

Awake you sluggards, you that pour in wine,
The day's at hand, when you account shall make;
As of your works, so of your idle time:
To some employment do your selves betake,
And sayl not always on the idle Lake:
It is a filthy, muddy, standing pool,
No good, or honest minde can pleasure take,
To row at ease in such a muddy hole,
Though there his vessel's subject to no windes controul.

39

Oh you, whom God, ev'n gods on earth, doth stile,
Withdraw not from the weight of government
Your shoulders, nor let Ease your soules beguile
Of time, which should be in devocion spent:
Rulers must most of all be diligent,
All evil cleaves on them by Idleness,
Look on all States and forreign Regiment,
They all corrupt by Ease and slouthfulness,
But flourish, and grow strong by frequent Business.

452

40

You heavenly-Watchmen, of whom I desire
Rather to learn, than teach you ought to mend;
Mark onely what Paul doth of you require,
VVith diligence your selves and flocks attend;
God made you Over-seers for that end:
As nought more than assiduous Exercise
Of Soul and Body, doth from sins defend,
So nothing fills them with iniquities,
More than this sluggish slouth, and idle vanities.

41

Elian doth of th'Egyptian Dog report,
That when he drinks, he never standeth still
By Rivers side, lest poysonous beasts him hurt,
VVho ly in wait, him whilst he drinks, to kill:
Oh could we see the poysoning Serpent still,
VVaiting ocasion with invenomed sting,
Our bones with Lust and Luxury to fill,
And us by slouth, and Idleness to bring
To carelesness of God, and any holy thing.

42

That thus would wynde us from all Diligence,
Like lazy Sluggards, onely to rely
Upon th'Almighties care and Providence;
But lo, the Israelites send first to spy
The earthly Canaan, which did typifie
That heav'nly; whither through this Wilderness,
We must not hope to pass so easily;
They wan the Cities which they do possess,
With pains and Diligence, not sloth and idleness,

43

This was their way, this also must be ours;
Priests feet the flouds of Iordan may divide,
Their trumpets throw doun Jericho's proud towers:
But Ai will many bloudy blowes abide.
He little thinks Hels force, that never tride.
Th'Amalekites and Moab will assay
To stop thy course to Iordans fruitfull side:
Thou must with Diligence maintain thy way,
And fight with hardy resolucion night and day.

453

44

Lord grant I may, like Paul, be diligent,
Who wrought his own, and all the Souls to save,
That with him in the ship to Cæsar went:
And though he knew, that God, who to him gave
Ev'n all their lives, his promise would not wave:
Yet see, he leaves not any means untryde.
Lord grant me Diligence aright to crave,
And Patience thy leasure to abide,
So nothing that I ask, shall be to me denyde.

45

My Muse would fain aboard, but Diligence
Would never let my Meditation end,
And blames me sore, that I with Negligence,
Too brief the story of her Prayse have penn'd;
But Care and Labor next I must attend;
Which two, with Diligence, go hand in hand:
God, better luck, me in their prayses send!
I now will drive my little Boat to land,
And rest, that I more stoutly may to labor stand.

454

Meditation IV. Of Care and Labor.

1

My freer Muse now like a Faulcon flyes,
Who having stoupt a Mallard at the Brook,
Remounts again up to the azure skyes,
And for a second Souse at him doth look:
But suddenly she hath that Prey forsook,
And towreth at a Heron in the Ayre:
So though at first my Muse had undertook
Fair Abstinence; yet seeing Thrift doth pray her,
To sing of Care and Labor next, I will obey her.

2

This Book indeed I wholly do intend
Unto the honor of Frugality,
And moral virtues that her Grace attend:
But so my Muse doth love her liberty,
And at the fairest is so us'd to fly;
She will not leave her heav'nly meditacion,
For any Flower of Humanity:
Her Food divine of holy Contemplacion,
For any earthly Good, Content, or Delectacion.

3

I grant indeed, that moral meditacion
May much amend our manners, and our minde,
But no such pleasing taste and sustentacion,
As in divine, the soul of man can finde:
And therefore though I often am inclinde,
The prayse of moral Virtues here to sing,
My freer Muse that will not be confinde,
Runs straight on heav'nly Contemplacions string,
Else I, in others Harvests, love not meddeling.

455

4

And yet I hope no wiser Clerks will blame
My boldness, here to taste, by meditacion,
The Mysteryes; whose knowledg they proclaim
To us, as necessary for Salvacion:
Thereby to square our Lives and Conversacion.
And though indeed my Writings I intend,
For others mindes and manners reformacion,
Yet if hereby I may mine own amend,
I have attained more than half my wished end.

5

Care's an attent intencion of the minde,
To any thing that's needfull to be done,
Which good and honest to our selves we finde,
And may unto the publick profit come:
Labor puts Care in execucion,
And is our mindes and bodyes Energy,
In any business by Care begun:
For when to Business we do apply
Our selves, we call that Labor, Pains, and Industry.

6

Care comes from Wits chief Vigor, Strength, and Light,
And ready, watchfull evermore doth stand:
Labor, the Bodyes Faculty is hight,
Which doth perform the thing we have in hand:
Where these two pow'rs of action do band,
We Actors and Directors call them may;
One doth what work the other doth command:
For as the Body doth the Soul obay,
So Labor is to noble Care obedient ay.

7

Labor and Care, simply considered,
Nor good, nor ill are, but indifferent,
And not amongst those Virtues numbered,
Which in the Court of Love are eminent:
But for they nothing, that is excellent,
Can without Care and Labors help attain,
All in their Company take great content,
And honor much amongst Loves royal train:
And glad is she, that can their best acquaintance gain.

456

8

Care's like an old experienc'd General;
Too weak to fight, yet orders all the Hoste:
Labor is lusty, valiant, young, and tall,
And strikes, where Foes he may endanger most:
Care hath an ey about to every Coast,
With all advantages to win the day:
And though more sweat and bloud it Labor cost,
Yet which deserveth best, 'tis hard to say;
Neither had won the field, had one but been away.

9

When Iupiter and Hercules would frame,
Three nights at once he with Alcmena lay:
Thus to beget one that should Monsters tame,
Men lost, to lengthen out the night, a day:
Besides, the pangs of Birth her so dismay,
It little fail'd, but she had born her last.
By witty Fictions, Poets thus bewray,
How it Ioves ordinary strength surpast,
A tru Idea of high Labor heer to cast.

10

And thus they make Iove, Hercules his Sire,
Who must on earth all Labors undertake;
And cleanse worlds Stables from impurest mire,
And Iove of him a mighty god should make.
To tell what for immortal Honors sake
He did, were too long for a Meditation:
He made the Iron-gates of Hell to quake,
And Atlas-like, bare up the worlds foundation,
What can be more for Care and Labors commendation?

11

No good thing without Care and Labor grows,
With them is Thrift, without a barren Soil:
Labor increaseth strength, and who her knows,
Doth pass through hardest journey without toil.
Labor our fierceness natural may spoil,
But raiseth Virtu: Labor doth restore
Those that are fall'n: things hardest reconcile,
She Virtu by employment furthers more,
In all atchievements Captain Labor goes before.

457

12

And Pleasure follows: for observe these two,
Delight and Labour though much differing
In nature, yet they link't together go;
Delight, I say, still Labour following:
For things we labour most to pass to bring,
We joy in more, than those which us befall
By Chance, and without pains and labouring.
That Conquest is most glorious of all,
Which hath indanger'd most the Host and General.

13

No solace without Labour: no man gains
The Honey without danger of the Sting:
He that will have the Kernel must take pains
To break the shel: who, sweetest Rose in Spring
Will gather, fears not Bushes prickeling:
But he that in his bosom hides his hand,
Whom honour, profit, fear, nor shame can bring
To action, but doth all day idle stand,
He hates all Vertu, and is hated by their Band.

14

The Roots of Arts are bitter, but they bear
The sweetest fruits: we can no Good obtain
But by hard Labour. Thus if we prepare
Us quiet Peace, what happiness we gain!
The Mind's and Body's rest, them fits again
For Cares and Labours new: as Bow unbent,
Or Lute-string loosed to a lower strain,
That it may be up to a higher pent,
And that the Bow may shoot the stronger newly bent.

15

God here hath placed on our either hand,
Commodities and Discommodities:
These near, those far, Labour 'twixt both doth stand:
To these a way prone and precipite lies,
Who comes to those, great difficulties tries,
Which they by Labour onely overcom.
Labour which wise mens wishes here supplies,
And doth to them the trustiest Guide becom,
Ev'n from their infancy, unto their resting Tomb.

458

16

Worse than the vilest Infidel is he,
That will not care nor labour for his own:
How many goods and benefits there be,
To men on earth by Care and Labour known;
So many ills by Carelesness are sown,
Base Carelesness and Slouth! but I before
In Diligence their Pedigree have shown:
I sing the Vertu (of the Vice no more)
She to my Muse yeelds matter most abundant store.

17

For Care and Labour is the very horn
Of Amalthea, and all plenteous store:
She brings good-husbands store of grass and Corn,
And plentifully feeds the hungry poor:
She makes the Shepherds lambs grow great and more,
She is the stay of Trades and Merchandize;
As good on surging seas, as on the shore;
All needfull things she by her hand supplies:
Labour most active is, Care politick and wise.

18

Like Abishai and Ioab when they fought
With Ammon, and the Syrians, on the plain,
Both constant, noble, resolute, and stout,
Both striving, that they may the day obtain:
If that the Syrians ground on Moab gain,
Then Abishai must help: if th'Ammonite
Prevayl 'gainst Abishai, Ioab again
Must succour him, with all his force and might.
Care, Labour thus, from loss, each mutally acquit.

19

Labour between the Graces and the Minde,
Is as the light 'twixt colours and the sight:
As without light the Eye is always blinde,
So without Labour dwels the minde in night,
And as the Lord ordained hath the Light,
To be the mean here colours to discern,
So Labour, he appoynts the medium right,
Whereby the minde may Grace and Vertu learn,
And joyn them fast together by a force intern.

459

20

And as all life and active strength proceed
From feeding, so from Labour all our good:
And as men, to prolong their life, do feed,
So good men have for good to Labour stood,
As necessary to our life is food,
So unto honesty is exercise;
And as none will expect fruit from the wood
Except he blossoms first thereon espies,
So there's no hope of Age, that pains in Youth despise.

21

And as we nothing to our healths do finde
More dangerous, than Ayers alteracion,
So nought more hurts the Body and the Minde
Than change to sluggishness from recreacion.
Delight or Labour, without moderacion,
Destroy mens bodies, and their wits confound,
Like Nightingales, that take such delectacion,
Sweet notes above their fellowes to propound,
Their Spirits fayl, and they are dead with singing found,

22

Many will labour, but they soar too hie,
Or else most basely sink down to the deep;
They eyther will into Gods secrets pry,
Or down into Earths baser bowels creep:
A few or none tru moderacion keep;
They either dive for proffits base and vain,
Or clime up to Gods secret Mountain steep:
In both their steps no longer do remain,
Than way of Bird in th'ayre, or ships upon the Main.

23

You that the Muses Secretaries are,
And pen the counsels of the King of Kings,
I know your Labour, Industry, and Care,
To understand and publish holy things:
Which unto you such Joy and Pleasure brings,
As we that feel it onely understand.
Yet mount you high, Sol fries your waxen wings,
If low, them Neptune wets with waving hand:
The golden Mean 'twixt two extreams doth always stand.

460

23

Base wretched Cures! whose Labour is in sinne,
Which bring us terrours in tru pleasures steed,
Uncessantly here taking paines to win
Base Mammon, and this worlds unrighteous meed,
Or an ambicious humour base to feed,
Or their mean House to highest pitch to rayse,
Or for Revenge, or lustfull wicked Deed,
Or to gain popular applause or prayse,
And be a precedent unto succeeding dayes.

24

As greater Fowls, though they be strong of wing,
With bodies burthen are so weighed down,
They cannot mount like nimble Lark in Spring:
So minds of men to this worlds Cares fast sown,
Soon like this world, are gross and heavy grown:
And though they might, by noble Industry,
Be raisd again to understand their own;
Yet stupid, sensless on the dunghill lie,
Drunk with foul Ease, and this worlds base Commodity.

25

These lovers of the world, though they wax strong
In things terrene, in heav'nly weaker grow;
For worldy-honour they will sweat and throng,
But to win Crownes in heav'n are dull and slow:
For worldly Gain they ought will undergo,
From heav'nly, least reproach or shame will bend:
For Princes favours they whole dayes will woo,
But not one hour to God in Prayer spend:
Thus present Shews, not future Glory, all intend.

26

What Labour hard, what time can we think long,
Which doth to us eternall glory gain!
To have our wils no labour seems too strong:
For Vertu, wee'll not least delight refrain.
Think but what holy Labour may obtain,
A certain hope, and sweet remuneracion,
Of which, the Saints, forsaking Pleasures vain,
Have by their lives giv'n plenteous commendacion,
Here labouring all, whilest they liv'd in their Vokacion.

461

27

Here Plenty makes me sparing: read the acts
Of all the holy Fathers till the Flood,
From thence, to Egypts Bondage: next, the facts
Of Moses, Iosuah, Kings and Iudges good:
Have they not all for Labour stoutly stood;
This shunning Labour by a Hermits Cell,
A late device is of Romes lazy brood,
To mumble Prayers, and their Beads to tell,
But take no Care for neighbour, Church, or Commonweal.

28

Is this Pauls Watching, Pain, and Weariness,
Thirst, Hunger, Scourgings, Nakedness, and Cold,
Perils by land, by water sore Distress?
Besides, his outward labours manifold,
His inward Cares the Church in Peace to hold?
A living man lye buried in a tomb,
Lest worldly cares and labours him withhold
From contemplation of that heav'nly room,
Where never such a slothfull, idle wretch shall come.

29

Brave active spirits! though in Contemplation
I spend much time, yet I your lives do hold
To be more worthy praise and admiracion,
You bring to us all good, and ill withhold,
You, whose great cares and labours do uphold,
Like Atlas shoulders, Civill Government:
Your Splendors we, your cares, cannot behold,
Who know the Care and Weight of Regiment,
Would never envy them, their glory and content.

30

O Muses Darlings! do not then abuse
Your heav'nly Numbers, (which the Muses lend
To honour of Authority to use)
Their names with blots and infamy to blend.
Your Muse not able is to apprehend
Their deep Foresight, that States and Kingdoms sway:
With care and labour they at Helm attend,
That sleep and sing in ship you safely may:
No gentle Dog will at his Keeper bark and bay.

462

31

Great Keeper of this famous Brittish Ile!
How dost thou care and labour for our ease;
Besides Kings ordinary Paynes and Toyl
In Government, thy Writings do increase
To largest Volumes, for the Churches Peace:
For Christs pure Spouse, and thy deare Kingdomes weale:
Thy Watchings, Prayers, Labours, never cease,
Else blos'mes of Vines, the Foxes soon would steale,
Or wilde Bore root up all thy Church and Commonweale.

32

When in his large, wise, understanding heart,
We, for our Good, such cares continuall see,
What secret Malice can a man pervert,
To deem that in his Love, and Wisdom, he
Advance will any to Authoritie;
But whom he ev'ry way doth able finde,
To care and labour for the safety
Of Church and Kingdom, to his care assign'd?
Wise Masters best discern how Servants are inclin'd.

33

Great Peers appointed, by this Master wise,
To Rule his Kingdome, and adorn his Hall,
Of him learn Labour and brave Exercise,
And doe not unto idle gaming fall.
The Bane of Court, Town, Cuntrey, Church and all:
Oh spend the time you from emploiment spare,
In Tilting, Hunting, Arms, Arts Liberall,
And so with Piety your minds prepare,
To labour in your charge, and have of heav'n a care.

34

Besides examples of your earthly King,
Look on our Lord that fits in heav'n above:
Who heer on earth was alwayes labouring,
Now as our Head himselfe he doth approve,
Most carefull for his Spouse and dearest Love.
See his Disciples, Saints and Martyrs all,
How carefull and laborious they prove,
In Writings, Preachings, Counsels generall,
Relieving poor in want, redeeming Saints from thrall,

463

35

Could Sloth her selfe that sweet Delight but taste,
Which comes of Paines and honest exercise,
Her precious time and strength she would not waste,
In Idleness and worldly vanities.
But like to nimble Lark, would early rise,
Who mounting first to heav'n Devocions sings,
And afterwards her business applyes,
So long as Light lends use of eys or wings,
And then in rest enjoys fruit of her travelling.

36

Most sweet Delight! at night when wearied,
We end the Cares and Troubles of the day,
When privat, publick having profited,
We down our selves with Peace and Comfort lay:
Not like rich Mizers, to their Souls, that say,
In this aboundance lye thee down and rest,
When ah! Who knows but ev'n that night away,
His Soul forth from his Body may be prest,
And he all unawares o're taken in his nest.

37

Unnecessary Labours, worldly Cares,
Which on themselvs, not Providence depend,
My Muse to them no such great favour bears,
As heer amongst the Graces to commend.
All things created serve unto their end,
For which God at the first did them ordain,
And all unto his Glory doe intend:
Why then should man be slothfull, idle, vain,
So long as heer on earth he doth in health remain.

38

He hath a minde firm, valid, rais'd on high,
Able to soar above the Firmament,
And by sweet contemplation to descry
The heav'ns swift Mocion, Order, Government:
All things are suject to his Regiment,
In squallid Sloth and ease yet down he lyes,
Till thou who first didst frame his earthly tent,
Dost raise his mind to heav'nly exercise,
Which may by Care and Labour him immortalize.

464

39

He that this all did first of nought ordain,
And now it governs by wise Providence,
Is by his Bounty able to sustain,
All those that labour with tru Diligence:
Sure he will give abundant recompence
To all, who carefull, faithfully do here
Rely on him, without least diffidence:
He for his Foes did spend his blood most dear,
Why then should Freinds distrust his Providence and Care?

40

Kindle thy Love then in my frozen brest,
Frame in my minde a study and desire,
To follow thee that canst direct me best,
By thy command to march on or retire.
Awake me from Slouth's filthy durt and mire,
Lest darkness me fast sleeping apprehend,
From which to light again is no retire,
Let me no hour unprofitably spend,
Nor pass one day unfruitfully unto mine end!

41

That faithful servant's blessing on him light,
Whom Thou so doing, when thou com'st shalt finde,
Grant, whatsoever hour of the night
My Lord and Master comes, my soul and minde
May to continual watching be inclin'd:
But lest I labour here too long in vain,
I next will pass unto my Port assign'd,
To Death; the end of all my Care and Pain,
To grave, where, till the final doom, I must remain.

42

There quiet I shall sleep and be at rest
With Kings, which here their houses fil'd with gold,
And Emperours, which all the world possest,
Yet all too straight ambicious thoughts to hold:
There small and great, free, bond, rich, poor, young, old,
Oppressors, prisoners, have like fruicion
Of rest: All turn again to dust and mould,
As small an Urn then limits the Ambicion
Of Popes, and Cesars, as of Beggers mean condicion.

465

Meditation V. Of Death.

1

Come, let's shake hands, we in the end must meet:
I have provided me this goodly Chain
Of Graces, at thy coming thee to greet,
For thou wilt not for favour, gold or gain,
Thy fatal stroke, one moment, heer refrain:
Well, close mine eys, and dim my Bodyes Light,
These shining Gems for ever shall remain,
My soul for to enlighten; Oh! then smite,
It skils not when, nor how, so as my heart stands right.

2

Ah! why look'st thou so pale, as thou didst fear?
Thee, before men and Angels, I forgive,
I wish thee not a minute to forbear,
I never shall the Life of Glory live,
Till thou unlock'st the door my soul to give
Enlargement from this Prison-house of clay,
For which she long hath struggeled and striv,
Yet still the Flesh, the Spirit down doth waigh;
And fitting 'tis I should my Makers leasure stay.

3

Thou earthquake-like this Prison-house must shake,
Before my Soul be loosed from her Bands,
And make my Keepers tremble all and quake,
Lo then a holy Angel ready stands,
To save her from Hells watches grizly hands:
And though Heav'ns sudden Light my Soul amate,
She forward goes, and nothing her withstands,
A joyfull entrance to most happy state,
Thus pass we thorow Deaths door, in at Heav'ns narrow gate.

466

4

Welcom, as sleep, to them that right thee know,
And easie as a Douny Bed of Rest,
But thou most gastly-terrible dost show,
To those, that thou dost unawares arrest:
Sweet Hav'n to Souls with worlds windes, waves, opprest;
A Rock to those that swim in sweet Delight:
Sweet hoast of Saints, who with Perfumes hath drest
The Beds, wherein their Bodyes, all the night,
May rest, till Trumpets found, awake to glorious Light.

5

To Poor thou shew'st thy Honey, hid'st thy Sting,
The Rich thy Sting, but not thy Honey see,
Like Iailour thou dost good and bad news bring
To Souls, that in the flesh imprison'd be;
One must dy ever; th'other shall be free.
Thou that dost Death, to thine, by dying make,
The Messenger of such great joy and glee,
Direct my Muse, in what I undertake,
That I may Death discern, ere Death me overtake.

6

What's Death but a divorce or separation,
Of Man and Wife, that never could agree,
From Bed and Boord, and from Cohabitation?
The guilty Flesh pays Costs, the Soul is free;
Yet Both ere long shall one another see,
Freed from foul Sin, the cause of all their strife,
And shall in Wedlocks Bands rejoyned be,
To love, and live, for ay, like Man and Wife,
A holy, happy, quiet, and eternal Life.

7

But this I of the first Death understand;
(Lord! of the second, never let me taste)
This is the way into the holy Land,
That doth into continual darkness cast:
No mortal Sense did ever see or tast
The seconds anguish, terror, horror, pain:
The first is short, the second ay doth last,
Age, Sickness, men to dy the first constrain,
The Devils in the second, Souls and Bodyes chain.

467

8

This, setteth willing Souls from Bodyes free,
That, Souls in Bodyes holds against their will,
By this, from Bodyes weight we quitted be,
That, with such weight of sin the Soul doth fill,
As to the Pit infernal press it will:
This, takes good men away before their time,
Lest they be over-whelm'd with too much ill,
That, seizeth on the wicked, for their crime.
That leadeth down to Hell, by this to Heav'n we clime.

9

The first, hath onely power in the Grave,
Second, in Hell; One, us deprives of sense,
By th'other, sense of endless Pain we have,
Both, have one name, yet see their difference.
Sin mother is of both: In innocence
Had Adam stood, Death never had been known,
But second Adam hath remov'd long since
The sting of this first Death, ev'n by his own:
Thus from a Plague, Death is to Saints a favour grown.

10

Christ meeteth her as Esau on the way,
And gives a charge unto her rougher hands,
No evil against Iacob to assay;
Thus turns he to embracements all her Bands;
Death, made by Sin our mortal Fo, now stands
Our first fast Friend, to bring us unto bless;
And though a while our Carcases she brands
With vile corruption, and Rottenness,
Our Souls the whilst abide in joy and happiness.

11

All first Death gets, is Rottenness and Dust,
A Body onely, in corruption sown,
To kill seeds of Concupiscence and Lust,
That it more glorious after may be known,
Our earthly part thus turneth to her own,
But shall again a heav'nly body rise,
And as at first, be with the Spirit one,
Which long hath liv'd in joyous Paradise,
Waiting till Christ her mortal should immortalize.

468

12

Alas! why should we then be so afraid,
Heer to endure a little grief or pain,
Be it on Rack, or Bed? so I be layd
Safe in my Grave, my soul thereby shall gain;
Lord! grant me Faith, and Patience to maintain
Hells last encounter, when my Soul is shaken!
The holy Martyrs did not so complain
Of Pain, when Soul was from the Body taken,
As when their Conscience by tentation was awaken.

13

This Death, though painfull, quick dispatch doth make,
The second, hath eternity and pain,
They rightly at Death's horror, quake and shake,
Where griefs within, more than without remain,
Whose Conscience them more terribly do strain,
Than any outward torment they endure,
Who sees Heav'ns most incomparable gain,
And can thereof by Faith himself secure,
Is certain, Death can nought but good to him procure.

14

For Body frail, one like his glorious Head,
For pleasures, profits, hopes, and honors vain,
(Whereby than eas'd, we are more troubled:)
Eternal rest, and freedom from all pain,
Were't thou, my Soul, but sentenc'd to remain
In this frail Body, yet a thousand years,
Oh! how wouldst thou of weariness complain,
And maladyes thy Flesh about her bears,
And seek Death as a blessing ev'n with many tears!

15

Yea should this life last without tediousness,
Oh! Do but think that as thou more dost sin,
Thou addest more unto thy wretchedness,
For Death at first, by Sin did enter in.
Who would not leave these loathsom Rags, to win
That glorious, shining Robe of Righteousness!
Thou shalt not lose thy Body, but thy Sin,
Thou it again shalt meet in happiness,
Corruption shall indeed be changed, not thy Flesh.

469

16

As Golden Ore, in Finers fier cast,
Is not consum'd, but cleans'd from dross, and tride;
So substance of the Body doth not waste,
Onely by Death is purg'd, and purifide.
Should Souls heer in their Tabernacles 'bide,
With all infirmityes till Day of Doom,
How weary would they be, of rest denyde,
And wish their Bodyes sleeping in their Tomb,
Untill the joyfull Day of Resurrection come!

17

So long as heer our Bodyes do remain,
They have like Wooll one tincture natural.
But Death them dyeth all in Purple grain,
To make them Robes for Spirits Celestial,
For we in Heav'n like Kings and Princes all
Shall reign in new Ierusalem for ay,
The Grave us like each side of Red Sea wall,
From cruel Egypts bondage on our way,
Doth to the Land of heavenly Canaan convay.

18

As he, who for ill-doing lyeth bound,
Trembles and quakes when loosed from his bands,
He must before the Iudgment Seat be found,
To give account for works done by his hands,
But he most stout and resolutely stands,
Whose Conscience him of evil doth aquite:
So men rejoyce, or fear, when Death commands
Them to appear before the Iudg upright,
There to receive just doom, for things done wrong or right.

19

What is our Life? a winde, a course to death:
They that on Earth the longest course can gain,
Run in the end themselves quite out of breath,
And no more but their courses end obtain;
To which, they that live fewer years attain.
God heer to men doth life, like money, lend:
Which at our Day we must pay back again.
As without Oyl the Lamp no light doth send,
So when our humid's spent, our Life is at an end.

470

20

As Pilgrim with long travel wearyed,
Lays down his Flesh, to sleep in darkest night;
But Visions hovering about his head,
Do shew unto his Soul most heav'nly Light,
And doth with Dreams his spirits so delight,
He wisheth oft the night would ever last:
So fares it with the new deceased wight,
When in the Grave his Body sleepeth fast,
And Angels have his Soul in Abrams bosom plac't.

21

As Stars of Heav'n, which first in East do shine,
Arise, till their Meridian they have past,
But do from thence as fast again decline,
Till they into the Western Seas are cast.
Ev'n so vain Mortals, heer are all in hast,
Till they their highest pitch of strength attain;
But that once got, they fall again as fast,
And downward to the Grave descend amain,
Some heer a shorter, some a longer course obtain.

22

And as he's happyest, whom the swiftest winde,
Brings soonest to the Port, and Hav'n of rest,
So's he, that soonest in the Grave doth finde
Harbour against worlds storms, which him infest.
Death doth but like his brother Sleep arrest
The weary wight, where he a longer night,
Himself in Grave, than in his Bed may rest;
And yet no longer, than till Christ our Light
Awakes us, to enjoy for ay his glorious sight.

23

To all that labor, pleasing is the end;
The Traveller inquireth for his Inn:
The hired Servant, when his Year doth end:
The Husband, when his Harvest doth begin:
Merchant of his Adventures coming in:
The Woman when her ninth Month doth expire:
So Saints, of Death have ever mindfull bin,
For where's our Treasure, there's our hearts desire,
And where our Crown is layd, our eys do ay aspire.

471

24

Therefore the dying Saints like Swans do sing,
Foreseeing, that they in the Grave should rest
From Labors, and be freed from the sting
Of Sin, which heer their lives did most infest:
Why should we with Deaths fear be so distrest?
When as the Lord of Life himself did dy,
That we from sting of Death might be releast;
Ev'n Sin, the Cause of all our Misery,
And made Death our first step to tru Felicity.

25

The truth heerof the sacred Pages seal,
When that which commonly we dying call,
They call it sleeping: For Christ did repeal
The Act of dying, by his Funeral:
Thus Patriarchs, Prophets, Kings, Apostles, all
Ly sleeping, till the final Resurrection,
From Adam, to the Judgment general,
All to this fatal Lord must yield subjection,
And sleep secure and sound under his safe protection.

26

The Wise-man therefore, better doth commend
The Day of Death, than of Nativity;
By that, our pains and labors have an end;
This, the Beginning is of Misery:
The Lord of Life, who Life and Death did try,
Proclaimeth endless Blessedness to those,
With rest from labor, in the Lord that dy:
Blessed whom he to live in him hath chose,
But till their Death, from labor they have no repose.

27

See, but how wiser Heathens entertain
This fatal stroke, this last necessity:
How they on Birth-days, loud lament and plain,
At Funerals, make mirth and melody;
For that begins, this ends all misery:
No man, say they, that doth not Death despise,
Can heer on earth enjoy tru Liberty,
They onely saw an end of miseryes,
But lo! Heav'n stands wide open unto Christians eys.

472

28

Ah why should Painters lim Death with a Dart,
Time with a Syth, before him cuts all down,
Death doth but Lance, and play the Surgeons part,
Time fells the Corn that's ready to be mown.
Alas! what Cruelty hath Death us shown?
Thou art but as a Servant unto Time,
To gather Fruits which, he sayth, ripe be grown:
In Wine-press thou but treadest out the Wine,
To barrel up in Tombs that there it may refine.

29

As we green Fruits more difficultly pull,
Than those we finde hang ripe upon the Tree,
So youthfull Sprites of heat and vigor full,
More hardly dy than they that aged be:
This is the greatest difference we see,
Between their courses that are short and long,
Both go the broad way of Mortality,
Death, like a mighty winde heer lays along,
As weak and hollow Elms, so Cedars stout and strong.

30

Who is so strong whom she hath not cast down?
Look all the Generations gone and past,
Their ancient Monuments by Books are known,
In Grave their Bodyes all to dust do waste;
The Iews long-life more eagerly embrac't,
As 'twas a Type of endless happiness,
But since Christ in his youth of Death did taste,
All Substances fulfill'd, their Figures cease,
Now happyest he whom Death the soonest doth release.

31

Happy, though clouds of stones thy head infold
Like Steph'ns, so open Heav'ns shew pure and clear,
And though a Trance like Pauls so fast thee hold,
That whether thou without the Body were,
Or in the Body, thou canst not declare.
Though thus Death doth like sleep thy Flesh arrest,
The joys of Heav'n shall to thy Soul appear,
Not to be uttered: Lo, they are best
By Negatives, not by Affirmatives exprest.

473

32

No ey hath seen, no ear hath ever heard,
No heart conceive, no toung that can recite
The Joyes, th'Almighty hath in heav'n prepar'd,
For them that here do live and die aright:
Oh enter Soul into thy Lords delight!
This joy thou canst not in thy self contain,
For thou art bounded, that is infinit;
Who enters, shall for ever there remain,
And for these finit Cares, Ioy infinit obtain.

33

Oh! who can know this Death and be affraid!
Although amongst the pots thou lie a time,
Thou like a silver Dove, shalt be arraid
With golden feathers, which like heav'n shall shine.
But ah! Thus with my self I do divine,
Without least perill, by free Speculacion:
But should Death seiz on this my brittle shrine
And offer me to act my Meditacion,
How should I tremble at my houses desolacion!

34

That which is now familiar to my thought,
Will bring me then Amazement, Horror, Fear!
Alas! this battle's not so easily fought,
Except Iehovah on our side appear.
Didst think, Death would with Complement forbear
And onely thee delight with Meditacion?
No, he will try what courage thou dost bear
And seiz upon thy fleshes habitacion,
It laying waste, till all in Christ have restauracion.

35

Then as I feel this outward man decay,
Grant I may strong and stronger grow within,
And by a constant daily dying may
Be arm'd, against this strong man enter in;
That though he seiz upon this man of Sin,
My inward man may like the silver Dove,
That newly hath escap't the Foulers gin,
Fly to her Lord and Saviour above,
And be imbraced in his blessed arms of Love.

474

36

Oh! there I shall injoy eternall rest,
And happy Peace, which here I crave and miss,
And wander further more and more distrest.
What if some little pain in passage is,
Which makes frail flesh to fear Deaths pallid kiss,
That pain's well born, that endless ease doth gain,
And from Sins cruell slavery dismiss.
Sleep after Toyl, fair-weather after Rain,
Peace after Warre; ease is most pleasing after pain.

37

We all are wanderers weary of our way,
And hasting to the Grave our certain home:
This world's the Flood which doth our passage stay,
Till

Death

Charons boat to waft us over, come,
Who Life did limit by eternall Doom,
And times for all things hath established,
Appoints each Centinel unto his room,
And so the terms of Life hath limited,
None may depart, but by their Captain licensed.

38

Nefarious wretch! who with flagicious hand,
Dares violat the Temple God did raise,
A Mirrour here of all his Works to stand,
His wisdom to commend, and goodness praise:
He that appoints the great worlds nights and days,
From her Creacion to last Revolucion
Determins all thy small worlds works and wayes,
Who wilfully then hasts his dissolucion,
Seeks to gain-say his Makers constant resolucion.

39

The longer life, I know the greater sin;
The greater sin, the greater punishment,
Yet if thou Souldier-like art entred in,
Thou must go on with stoutest hardiment.
And not depart without commandement,
Oh lie not down, and thee to rest betake,
Ensuing ills of living to prevent,
Though life hath nought that can her loved make,
Yet gives it no just Cause that thou should'st it forsake,

475

40

And yet, O sinfull man! do not desire,
To draw thy dayes forth to the last degree,
Untill the measure of thy sinfull hire,
Be heaped up with all impiety,
Against the day of Wrath and Ielousie,
Whilst thou this sinfull Body bearst about,
Laden with Sins, and foul Iniquity,
Their numbers more and more increase no doubt,
Most happy he whom Death the soonest helpeth out.

41

Despair not yet, frail, silly, fleshly wight,
Nor let Distrust amate thy manfull heart,
Nor Satans malicing dismay thy sprite,
Thou in thy Saviours merits hast a part,
Oh why shouldst thou despair, that certain art
Of Christ thy Saviour? Lo! in him is grace,
From thee for ever to remove Hels smart.
And that accurst hand-writing to deface,
No sins can be so great, but Mercy may have place.

42

How then should any wretched wight be won,
To spoil the Castle of his life and state!
Is't not Gods doing whatsoever's don
In heav'n and earth? Did he not all create
To live and die by his eternall Fate?
Who dares then strive with strong Necessity,
That constant holds the world in changing state!
All ought be willing here to live or die:
Life, Death, ordained are by heav'nly Destiny.

43

Then witness Death, that willing I lay down
My Body, sure to put it on again;
My fleshly Baggage, for a heav'nly Crown,
My earthly Bondag, in the heav'ns to raign,
I leave this Tent of brittle clay, to gain
In heav'n a mansion holy, spirituall.
Lo, my corrupcion here I down have lain,
For incorrupcion, pure, Angelicall,
And for a heav'nly parlour, chang'd my earthly Hall.

476

44

Lord, this I crave, Direct me in the way,
So shall I certainly attain my end:
If well my Part on mortal Stage I play,
Saints, Angels, my beholders, shall commend
My Action: God and Christ shall be my friend:
And when my Flesh to Natures Tyring-room,
From whence it came, shall quietly descend:
It there shall rest untill the Day of Doom,
And then in heav'nly Quire a Singing-man become.

45

Sweet Death, then friendly let me thee imbrace:
He truly lives, that living learns to dy,
Now smiling, like a friend, I see thy face,
Not terrible, like to an enemy:
But I with Prayer end my melody:
Lord grant, when Death my Passing-bell doth ring,
My Soul may hear the heav'nly Harmony
Of Saints and Angels, which most joyfull sing
Sweet Hallelujahs to their Saviour, God and King.

FINIS.

Can. 2. 8.

[To thee, poor Bird, in Cage imprisoned]

To thee, poor Bird, in Cage imprisoned,
How like am I, by Agu visited?
I cannot use my Horse, nor thou thy Wing,
And therefore both sit still within, and sing.
My Muse hath with my Body Sympathy:
If well, I learn to live; if sick, to dy.

Of dying young.

This World a Banquet is, we Convives all,
Where most, by Drink, to sin and surfet fall.
Who dyeth young, is like him that doth rise
From Banquet, ere the Wine his Wit surprize.

477

A Funerall ELEGY Consecrated to the Memory of his ever honored Lord IOHN KING late Lord Bishop of London.

Let others call their Muse to help them mourn,
And Books of Tragique Scenes and Stories turn:
My Heart abundant matter shall indite,
If but the halfe I (of my sorrow) write.
Were it a private losse of mine alone,
I could it smother with a private grone:
But ah! I ring my Fathers Fathers knell,
The Charet and Horsemen of Israel.

Happy Elisha, when the fiery Horse
And Charets thee did from thy Master force!
Whilst he in whirlwind up to Heaven ascends,
His Spirit doubled down on thee descends:
But ah! I have no Spirit but to mourn,
And wash with teares this sacred Fathers Vrn,
His Mantle is not left me to divide
Mine eyes from teares, as Iordans floods were dri'd.

Yet had I but his Spirit here to tell
How stoutly he opposed Iezabel,
And all her Baalling supersticious crew
Of Prophets, and their Idols overthrew,
How firmly he in his Religion stood,
Ready till death to seal it with his blood,
Without least bastard thought to change that Truth,
Which was in him firm rooted from his youth;
I then might justly hope my feeble Verse
Had done full right unto thy wronged Herse,
For I should muzzel those that wrong thy Fame,
And dy them, like their whoar, scarlet in shame,

478

Should force into their face that modest blood,
That left them, ere since they left Truth and Good.
Yet why should I think much that Calumny
Labours to cloud thy Names bright Memory,
Since that just One (thy Saviour) after Death,
Could not avoyd Slanders envenom'd breath
And if thy Lord and Masters fate were such,
Let not thy Ashes greeve to bear as much.
Oh sacred Spirit, enclosd in fraylest mold
Of brittle Clay! when I did thee behold
Praying Elias-like; thou couldst constrayn
The Heav'ns to water all the Earth with rayn.

And when thy zealous toung toucht with the flame
Which Seraphin had from the Altar tane,
Thou like to Paul or Peter didst divine,
Three thousand Soules converting at a time.

When thou didst sit on Iustice sacred Throne,
Thy Prudence shin'd like that of Solomon,
And Samuel-like so equall didst divide,
Thou often gav'st content to either side.

Like Aristotle's thy School Disputacions,
Thy Speeches Tullies eloquent Oracions,
Thy Lectures all Ideas most divine,
Where Arts like Stars in Firmament do shine.

Did I behold thee in thy Family,
Thy House a Temple of the Deity.
Thou David-like didst to th'Almighty swear,
No wicked riotous person should come there.

You worthy Tribe of Levi, when you want
And finde your shorn Allowance all to scant,
His Bounty which refresht you often, bliss,
And gave you Livings free as they were his.

You Poore lament whom he so often fed,
Not with his Doctrin onely, but his Bread.
And Strangers when you want, his loss lament,
Who unto you such large allowance sent.

479

One and the same Rule in things Temporall,
He did observe as in Spirituall,
Who so on Earth doth plentifully sow,
May well expect a like increase to mow.

Most happy Man, if Vertu, Honour, Right,
Or any worldly Bliss make happy wight,
Home, and abroad honour'd, belov'd and fear'd,
Him Grace and Learning unto all endear'd.

But oh! what Mortall stands so sure and fast,
That here may be call'd happy, till his last!
To whom the People erst Hosanna cride,
When he in triumph doth through Sion ride,
Ere many dayes was on the Cross so shaken,
As if he fear'd himself of God forsaken:
So when this Saint (like Paul the aged) sung
To build up Sions ruines with his Toung,
The ravish'd Hearers with thy message strook
Sate as they had no pow'rs, but Ear and Look,
Both which did yeeld thy Worth such loud applause,
As if an Angels Trump had lent thee voyce,
I think their strict attencion did fore-see,
They never more should heare so much from thee.
A Swan-like Dittie, for it was his last,
For ere the Sun had round his circuit past,
He that for Sions building up did pray,
Did in his own frail Temple feel decay!

My Soul ev'n trembles but thy groanes to heare:
Alas! how couldst thou them with Pacience beare!
Afflictions, which would break a brasen Wall,
And hardest Milston grin'd to pouder small!
But Hee in Heav'n that heard thee groan and weep,
And all thy teares did in his Bottle keep,
VVhen it was full, doth take of thee compassion,
And freed thee from thy pains and bitter passion.

Ev'n on that Day whereon we celebrate
His Passion, whom thou liv'dst to imitate;

480

Lo, God doth millions of Angels send,
Thy sorrowes here with heav'nly joyes to end.

Shall we bewayl thy happy commutacion!
Now changd from Earth to Heav'nly Habitacion!
Whereas thy joyes the Angels far surpast,
Which never of thy Miseries did taste,
For there thou dost that Psalm of comfort ring,
Which none but Saints afflicted here can sing;
That joy which never had in Heav'n bin known,
But by those Saints that under Crosses groan:
That Joy which feels God, comfort us again
After he hath us plaug'd on Earth with pain;
And for a few years of adversity,
Rewards in Heav'n with Joyes eternity;
Which gives for Sorrow, Joy; for Labour, Rest;
A Hav'n to us whom Shipwrack erst distrest:
From Danger, Safety; Light unto the eye,
Long blinde in dungeons obscurity.
Life after Death doth make our lives more sweet.
Who here Christs plentiful afflictions meet,
Shall have in him a plenteous Consolacion:
Then let us all, that wait for like salvacion,
In Body like this Saint the dying bear
Of's dying Lord; and let him never fear
But his Lords life shall be made manifest
In Him, when He our Labour turns to Rest.
But more: my Muse is as unfit to write
As are my sorrows stupid to endite!
Only, She thus the publick loss bemoans,
And what She wants in words, supplyes with groans.

FINIS.

University of Virginia Library

To the Right Honourable HENRY LORD MARQUESSE OF Dorchester:

And his Incomparable LADY.

A Vote.

To the Noble Author of these Poems.

To his worthily Honoured Friend Doctor Aylet, one of the Masters of the High Court of Chancery.

To the most worthy Authour.

THE SONG OF SONGS Which was Solomons.

The Argument.

Chap. I.

Chap. II.

Chap. III.

Chap. IV.

Chap. V.

Chap. VI.

Chap. VII.

Chap. VIII.

THE BRIDES ORNAMENTS.

THE CONTENTS.

THE PROEME.

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The First Book.

Meditat. I. Of Heavenly Love.

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